Anthropology

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Anthropology is defined as, 'the study of cultural diversity', or simply, 'the study of humankind'. Though anthropology can be easily defined, it has been thought quite difficult to describe. However, the words of American anthropologist Marvin Harris paint a clearer picture and give an interesting insight into the world of anthropology, he writes, 'Are you as interested as I am in knowing how, when, and where human life arose, what the first human societies and languages were like, why cultures have evolved along diverse but often remarkably convergent pathways, why distinctions of rank came into being, and how small bands and villages gave way to chiefdoms and chiefdoms to mighty states and empires'. With these ideas in mind, you see that the general focus of anthropology is to strive for a greater understanding of who we are as an existence, where we came from and where we are likely to end up. Using the concept of culture, a system of shared beliefs, values and traditional ways of viewing the world, anthropologists investigate and gather information on the nature of human existence. Cultural anthropology is an extensive subject and not only looks at varied ethnic cultures but also social and economic cultures. Cultural anthropology strives to understand and describe each of these cultures by applying anthropological aspects known as the comparative method and evolutionary perspective.

A fundamental design of anthropology revolves around the basic idea that any aspect of human nature can be better understood when looked at comparatively with humanity as a whole. Cultural anthropologists aim to understand the ideas and reasoning behind cultural differentiation by applying what is called the ethnographic method. Ethnography is the detailed recording of the way of life of a particular culture, through fieldwork and research. Through ethnography anthropologists learn to avoid ethnocentrism, the view that the values and ways of one's own cultural background are superior, judging all others with accordance to these views. Furthermore, these processes help us to see our own cultures in a new and enlightened way, as Clyde Kluckhohn writes, it 'holds up a great mirror to man and lets him look at himself in his infinite variety'. Another of anthropology's designs is known as the evolutionary perspective, which applies an evolutionary approach to the study of humanity by recognising the long evolutionary history of the human existence that must be studied if you are to know what it is to be human. Using this approach, though studies of previous human existence, we can more effectively deal with problems that may arise. These are the ways in which anthropologists view humankind while trying to obtain a greater understanding of who we are as human beings. These ideas are part of what is referred to as the anthropological imagination and the preconception that 'things are not what they seem'.

These aspects of anthropology can be applied to issues facing us today, moving us towards a complete and clearer understanding of something. Take for example, the issue of globalisation. Globalisation is most commonly thought of as the process whereby trade and economic systems have pushed and extended beyond National boundaries with repercussions in social, cultural and technological integration as a result. Today globalisation is generally referred to in negative terms as if in some way it is invading our lives in a harmful and forceful way. To the casual observer, who is fed much of the information on which these ideas are based upon by the media, this would seem a perfectly reasonable view. However, there are other aspects that would suggest that not every aspect of globalisation need be looked upon as a threat to cultural, social and financial security of the people of a nation that are affected.

The international coffee trade, as it has emerged as the most valuable traded commodity, after only oil, can be used as an example of the anthropological view that can be taken on globalisation. The expansion of coffee has been a rapid process since it's discovery as a wild plant in Ethiopia. The use of coffee spread o the Islamic city of Mecca in the sixteenth century. Coffee houses began to flourish throughout the Islamic world, in Mecca itself and such other cities as Cairo and Istanbul. Before long, foreigners became interested in coffee and soon it was an unknown Dutch merchant that is said to have bought coffee beans to Amsterdam in 1616, which were successfully cultivated in a Dutch botanical garden. The Dutch began to grow coffee in their colonies of Ceylon, now Sri Lanka and the archipelago that now make up Indonesia. In 174 the mayor of Amsterdam, Niklaas Witsen, foolishly decided to give king Louis the fourteenth of France a coffee plant as a souvenir, which was, when realising its great value, shipped to the Caribbean island of Martinique. From this small French outpost coffee spread to the Spanish possessions of Cuba and Puerto Rico. It then became that a Brazilian army officer managed to find himself in the possession of a coffee plant by means of, as the story goes, charming the wife of French Guiana. This incident led to the gigantic Brazilian coffee industry. However, the biggest boost to coffee drinking came after the Industrial revolution in Europe, when more and more ordinary people were able to afford what had once been a luxury drink for the very rich.

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