How have anthropologists tried to bring evolution into the study of human culture? Have these approaches succeeded, or failed? Why? Do you see any way in which evolution and culture could be united into a broad and effective explanatory paradigm?
What will be an ideal response?
Answers will vary
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A newly published controversial date for the Lake Mungo remains indicates they may be as old as ________ years
a. 30,000 b. 400,000 c. 10,000 d. 600,000 e. 150,000, or the earliest specimens from Africa
Today's global economy and communications link all contemporary people, directly or indirectly, in the modern world system. People must now cope with forces generated by progressively larger systems—the region, the nation, and the world. For anthropologists studying contemporary forms of adaptation, why might this be a challenge?
A. Truly isolated indigenous communities, anthropology's traditional and ongoing study focus, are becoming harder to find. B. According to Marcus and Fischer (1986), "The cultures of world peoples need to be constantly rediscovered as these people reinvent them in changing historical circumstances." C. A more dynamic world system, with greater and faster movements of people across space, speeds up the process of evolution, making the study of genetic adaptations more difficult. D. Anthropological research tools do not work in this new modern world system, making their contributions less valuable. E. Since cultures are tied to place, people moving around and connecting across space means the end of culture, and thus the end of anthropology.
Where have the fossil remains of the Miocene hominoids not been found?
a. North America b. Europe c. Africa d. Asia e. Turkey
Anthropologists call behaviors that are prohibited for religious reasons or because they are culturally regarded as immoral, improper:
a. anathema. b. restrictions. c. prohibitions. d. taboos.