Lihat sumber Antropologi budaya

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'''Antropologi budaya''' adalah cabang [[antropologi]] yang berpusat pada penelitian [[variasi]] [[kebudayaan]] di antara kelompok manusia. Antropologi budaya mengumpulkan data mengenai proses ekonomi dan politik global atas budaya lokal. Para antropolog budaya menggunakan berbagai metode, termasuk pengamatan partisipatif (''participant observation''), [[wawancara]] dan [[angket]] [[statistik]]. Penelitian mereka sering dikatakan pekerjaan lapangan karena sang antropolog harus menetap untuk waktu yang cukup lama di lapangan penelitiannya.

==Asal-usul==
Salah satu ucapan pertama tentang makna antropologis daripada istilah "kebudayaan" adalah oleh Sir [[Edward Tylor]], seorang asal Inggris yang menulis dalam halaman pertama bukunya yang terbit tahun 1897 : "Kebudayaan, atau peradaban, diambil dalam artinya yang luas dan [[etnografi]]s, adalah keseluruhan yang kompleks yang mencakup pengetahuan, kepercayaan, kesenian, kesusilaan, hukum, adat-istiadat dan kemampuan dan kebiasaan lain mana pun yang didapati manusia sebagai anggota [[masyarakat]].<ref>Edward Tylor, ''Primitive Culture'', New York, J.P. Putnam’s Sons.1, . 1920 [1871]</ref> Istilah "peradaban" di kemudian hari diganti definisi oleh [[V. Gordon Childe]], di mana "kebuyaan" menjadi istilah perangkum dan "peradaban" satu jenis khusus kebudayaan<ref>Andrew Sherratt, V. "Gordon Childe: Archaeology and Intellectual History", Past and Present, No. 125. Nov. 1989, pp. 151–185.</ref>

Wawasan antropologis tentang "kebudayaan" antara lain mencerminkan reaksi terhadap [[wacana]] sebelumnya di [[dunia Barat]], yang didasarkan pada perlawanan antara "[[budaya]]" dan "[[alam]]", di mana sejumlah manusia dianggap masih hidup dalam "keadaan alamiah"{{Citation needed|date=March 2009}}. Para antropolog menyatakan bahwa kebudayaan justru merupakan "alam manusia" dan semua manusia memiliki kemampuan untuk menyusun pengalaman, menterjamahkan penyusunan ini secara [[simbol]]is berkat kemampuan berbicara dan mengajar paham tersebut ke manusian lain.

Since humans acquire culture through the [[learning]] processes of [[enculturation]] and [[socialization]], people living in different places or different circumstances develop different cultures. Anthropologists have also pointed out that through culture people can adapt to their environment in non-genetic ways, so people living in different environments will often have different cultures. Much of anthropological theory has originated in an appreciation of and interest in the tension between the local (particular cultures) and the global (a universal human nature, or the web of connections between people in distinct places/circumstances).{{Citation needed|date=March 2009}}

The rise of cultural anthropology occurred within the context of the late 19th century, when questions regarding which cultures were "primitive" and which were "civilized" occupied the minds of not only [[Karl Marx|Marx]] and [[Sigmund Freud|Freud]], but many others. [[Colonialism]] and its processes increasingly brought European thinkers in contact, directly or indirectly with "primitive others."<ref>Rosaldo, Renato. ''Culture and Truth''. 1993. Beach Press.</ref> The relative status of various humans, some of whom had modern advanced technologies that included engines and telegraphs, while others lacked anything but face-to-face communication techniques and still lived a Paleolithic lifestyle, was of interest to the first generation of cultural anthropologists.

Parallel with the rise of cultural anthropology in the United States, [[social anthropology]], in which ''sociality'' is the central concept and which focuses on the study of social statuses and roles, groups, institutions, and the relations among them, developed as an academic discipline in Britain. An umbrella term socio-cultural anthropology makes reference to both cultural and social anthropology traditions.<ref>Campbell, D.T. (1983) The two distinct routes beyond kin selection to ultrasociality: Implications
for the Humanities and Social Sciences. In: The Nature of Prosocial Development: Theories
and Strategies D. Bridgeman (ed.), pp. 11-39, Academic Press, New York</ref>

==A brief history==
Modern cultural anthropology has its origins in, and developed in reaction to, 19th century "[[ethnology]]", which involves the organized comparison of human societies. Scholars like [[Edward Burnett Tylor|E.B. Tylor]] and [[James Frazer|J.G. Frazer]] in [[England]] worked mostly with materials collected by others – usually missionaries, traders, explorers, or colonial officials – this earned them their current sobriquet of "arm-chair anthropologists".

Ethnologists had a special interest in why people living in different parts of the world often had similar [[belief]]s and practices. In addressing this question, ethnologists in the 19th century divided into two schools of thought. Some, like [[Grafton Elliot Smith]], argued that different groups must somehow have learned from one another, however indirectly; in other words, they argued that cultural traits spread from one place to another, or "[[Diffusion (anthropology)|diffused]]".

Other ethnologists argued that different groups had the capability of creating similar beliefs and practices independently. Some of those who advocated "independent invention", like [[Lewis Henry Morgan]], additionally supposed that similarities meant that different groups had passed through the same stages of [[cultural evolution]] (See also [[classical social evolutionism]]). Morgan, in particular, acknowledged that certain forms of society and culture could not possibly have arisen before others. For example, industrial farming could not have been invented before simple farming, and metallurgy could not have developed without previous non-smelting processes involving metals (such as simple ground collection or mining). Morgan, like other 19th century social evolutionists, believed there was a more or less orderly progression from the primitive to the civilized.

20th-century anthropologists largely reject the notion that all human societies must pass through the same stages in the same order, on the grounds that such a notion does not fit the empirical facts. Some 20th-century [[ethnologists]], like [[Julian Steward]], have instead argued that such similarities reflected similar adaptations to similar environments (see [[cultural evolution]]).

Others, such as [[Claude Lévi-Strauss]] (who was influenced both by American cultural anthropology and by French [[Émile Durkheim|Durkheimian]] [[sociology]]), have argued that apparently similar patterns of development reflect fundamental similarities in the structure of human thought (see [[structuralism]]). By the mid-20th century, the number of examples of people skipping stages, such as going from hunter-gatherers to post-industrial service occupations in one generation, were so numerous that 19th-century evolutionism was effectively disproved.<ref>Diamond, Jared. Guns, Germs and Steel.</ref>

In the 20th century, most cultural (and social) anthropologists turned to the crafting of [[ethnography|ethnographies]]. An ethnography is a piece of writing about a people, at a particular place and time. Typically, the anthropologist lives among people in another society for a considerable period of time, simultaneously [[participant observation|participating in and observing]] the social and cultural life of the group.

Numerous other ethnographic techniques have resulted in ethnographic writing or details being preserved, as cultural anthropologists also curate materials, spend long hours in libraries, churches and schools poring over records, investigate graveyards, and decipher ancient scripts. A typical ethnography will also include information about physical geography, climate and habitat. It is meant to be a holistic piece of writing about the people in question, and today often includes the longest possible timeline of past events that the ethnographer can obtain through primary and secondary research.

[[Bronisław Malinowski]] (who conducted [[fieldwork]] in the [[Trobriand Islands]] and taught in England) developed this method, and [[Franz Boas]] (who conducted fieldwork in [[Baffin Island]] and taught in the [[United States]]) promoted it. Boas's students drew on his conception of culture and [[cultural relativism]] to develop cultural anthropology in the United States. Simultaneously, Malinowski and [[Alfred Radcliffe-Brown|A.R. Radcliffe Brown]]´s students were developing [[social anthropology]] in the United Kingdom. Whereas cultural anthropology focused on symbols and values, social anthropology focused on social groups and institutions. Today socio-cultural anthropologists attend to all these elements.

Although 19th-century ethnologists saw "diffusion" and "independent invention" as mutually exclusive and competing theories, most ethnographers quickly reached a consensus that both processes occur, and that both can plausibly account for cross-cultural similarities. But these ethnographers also pointed out the superficiality of many such similarities. They noted that even traits that spread through diffusion often were given different meanings and function from one society to another.

Accordingly, these anthropologists showed less interest in comparing cultures, generalizing about human nature, or discovering universal laws of cultural development, than in understanding particular cultures in those cultures' own terms. Such ethnographers and their students promoted the idea of "[[cultural relativism]]", the view that one can only understand another person's beliefs and behaviors in the context of the culture in which he or she lived or lives.

In the early 20th century, socio-cultural anthropology developed in different forms in [[Europe]] and in the United States. European "social anthropologists" focused on observed social behaviors and on "social structure", that is, on [[interpersonal relationship|relationships]] among social [[role]]s (for example, husband and wife, or parent and child) and social [[institution]]s (for example, [[anthropology of religion|religion]], [[economic anthropology|economy]], and [[political anthropology|politics]]).

American "cultural anthropologists" focused on the ways people expressed their view of themselves and their world, especially in [[symbol]]ic forms, such as [[art]] and [[Mythology|myths]]. These two approaches frequently converged and generally complemented one another. For example, [[kinship]] and [[leadership]] function both as symbolic systems and as social institutions. Today almost all socio-cultural anthropologists refer to the work of both sets of predecessors, and have an equal interest in what people do and in what people say.

Ethnography dominates socio-cultural anthropology. Nevertheless, many contemporary socio-cultural anthropologists have rejected earlier models of ethnography as treating local cultures as bounded and isolated. These anthropologists continue to concern themselves with the distinct ways people in different locales experience and understand their [[personal life|lives]], but they often argue that one cannot understand these particular ways of life solely from a local perspective; they instead combine a focus on the local with an effort to grasp larger political, economic, and cultural frameworks that impact local lived realities. Notable proponents of this approach include [[Arjun Appadurai]], [[James Clifford]], [[George Marcus]], [[Sidney Mintz]], [[Michael Taussig]] and [[Eric Wolf]].

A growing trend in anthropological research and analysis is the use of multi-sited ethnography, discussed in George Marcus's article, "Ethnography In/Of the World System: the Emergence of Multi-Sited Ethnography"]. Looking at culture as embedded in macro-constructions of a global social order, multi-sited ethnography uses traditional methodology in various locations both spatially and temporally. Through this methodology, greater insight can be gained when examining the impact of world-systems on local and global communities.

Also emerging in multi-sited ethnography are greater interdisciplinary approaches to fieldwork, bringing in methods from cultural studies, media studies, science and technology studies, and others. In multi-sited ethnography, research tracks a subject across spatial and temporal boundaries. For example, a multi-sited ethnography may follow a "thing," such as a particular commodity, as it is transported through the networks of global capitalism.

Multi-sited ethnography may also follow ethnic groups in [[diaspora]], stories or rumours that appear in multiple locations and in multiple time periods, metaphors that appear in multiple ethnographic locations, or the biographies of individual people or groups as they move through space and time. It may also follow conflicts that transcend boundaries. An example of multi-sited ethnography is [[Nancy Scheper-Hughes]]'s work on the international black market for the trade of human organs. In this research, she follows organs as they are transferred through various legal and illegal networks of capitalism, as well as the rumours and urban legends that circulate in impoverished communities about child kidnapping and organ theft.

Sociocultural anthropologists have increasingly turned their investigative eye on to [[western culture|"Western" culture]]. For example, [[Philippe Bourgois]] won the [[Margaret Mead Award]] in 1997 for ''In Search of Respect'', a study of the entrepreneurs in a Harlem crack-den. Also growing more popular are ethnographies of professional communities, such as laboratory researchers, [[Wall Street]] investors, law firms, or [[information technology]] (IT) computer employees.<ref>[http://www.ingentaconnect.com/search/expand?pub=infobike://mcb/161/1995/00000008/00000003/art00003&unc=  Dissertation Abstract]</ref>

==Related topics==
<div class="references-small">
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* [[Anthropology of art]]
* [[Anthropology of media]]
* [[Anthropology of religion]]
* [[Applied anthropology]]
* [[Communitas]]
* [[Cross-cultural studies]]
* [[Cyber anthropology]]
* [[Development anthropology]]
* [[Dual inheritance theory]]
* [[Environmental anthropology]]

{{Col-2-of-3}}
* [[Economic anthropology]]
* [[Ecological anthropology]]
* [[Ethnobotany]]
* [[Ethnography]]
* [[Ethnomusicology]]
* [[Ethnozoology]]
* [[Evolutionary anthropology]]
* [[Feminist anthropology]]
* [[Human behavioral ecology]]
* [[Medical anthropology]]
* [[Psychological anthropology]]

{{Col-3-of-3}}
* [[Political anthropology]]
* [[Public anthropology]]
* [[Social anthropology]]
* [[Cultural psychology]]
* [[Symbolic anthropology]]
* [[Transpersonal anthropology]]
* [[Urban anthropology]]
* [[Visual anthropology]]

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</div>

==See also==
{{Wikipedia-Books|Anthropology}}
<div class="references-small">
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{{Col-1-of-2}}
* [[Age-area hypothesis]]
* [[Community studies]]
* [[Dual inheritance theory]]
* [[Ernest Gellner]]
* [[Human behavioral ecology]]
* [[Hunter-gatherers]]

{{Col-2-of-2}}
* [[Intangible Cultural Heritage]]
* [[Neuroanthropology]]
* [[Nomad]]s
* [[Sociology]]
* [[Symbolic anthropology]]
* [[Shame society]] vs [[Guilt society]]
{{Col-end}}
</div>

==Catatan==
{{Reflist}}

==Pranala luar==
{{wikibooks|Cultural Anthropology}}
* [http://www.movinganthropology.org The Moving Anthropology Student Network-website] - The site offers tutorials, information on the subject, discussion-forums and a large link-collection for all interested scholars of cultural anthropology
* [http://ijea.asu.edu/v8r2/ Review of Nettl's 2005 revised edition of "The Study of Ethnomusicology"]

[[Category:antropologi|budaya]]
[[Kategori:kebudayaan]]

[[ar:علم الإنسان الثقافي]]
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[[be:Культурная антрапалогія]]
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[[bs:Kulturalna antropologija]]
[[ca:Antropologia cultural]]
[[cs:Kulturní a sociální antropologie]]
[[de:Kulturanthropologie]]
[[et:Kultuuriantropoloogia]]
[[el:Κοινωνική ανθρωπολογία]]
[[en:Cultural anthropology]]
[[es:Antropología social]]
[[eo:Kultura antropologio]]
[[fa:انسان‌شناسی فرهنگی]]
[[fr:Anthropologie culturelle]]
[[fy:Folkekunde]]
[[fur:Antropologjie culturâl]]
[[hi:सांस्कृतिक मानवशास्त्र]]
[[is:Félagsmannfræði]]
[[it:Antropologia culturale]]
[[he:אנתרופולוגיה תרבותית]]
[[lt:Kultūrinė antropologija]]
[[li:Cultureel antropologie]]
[[hu:Kulturális antropológia]]
[[mk:Културна антропологија]]
[[nl:Culturele antropologie]]
[[ja:文化人類学]]
[[pl:Antropologia kulturowa]]
[[pt:Antropologia cultural]]
[[ru:Культурная антропология]]
[[rue:Културна і соціална антрополоґія]]
[[sk:Kultúrna antropológia]]
[[sr:Културна антропологија]]
[[fi:Kulttuuriantropologia]]
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[[tr:Kültürel antropoloji]]
[[fiu-vro:Kultuuriantropoloogia]]
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