All Tomorrow's Cultures: Anthropological Engagements with by Samuel Gerald Collins

By Samuel Gerald Collins

• How can we reside sooner or later?
• Are we relocating in the direction of worldwide homogeneity?
• Will the area succumb to the worldwide unfold of quickly meals and Hollywood videos?
• Or are there different probabilities?

In this booklet, Samuel Collins argues not just for the significance of the way forward for tradition, but in addition stresses its centrality in anthropological idea over the past century. starting with 19th-century anthropology and carrying on with this day within the paintings of anthropologies of emergent sciences, anthropologists haven't simply used their wisdom of current cultural configurations to take a position on destiny tradition yet have extensively utilized their assumptions in regards to the way forward for tradition to appreciate the current.

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Extra info for All Tomorrow's Cultures: Anthropological Engagements with the Future

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For Mary Catherine Bateson, the seamless multitasking, the vast network, was synecdochically encapsulated in the notebook Mead carried everywhere: The notebooks stand in my mind for a whole way of working whereby she was constantly taking in new material and using it, so that an interesting piece of work she was thinking or writing in Boston, elaborated in Cincinnati, incorporated in a lecture in California. She tried to be conscientious about giving credit and would often put people working on related matters in touch with each other, but no amount of care for references to formal pieces of work could sufficiently reflect the extent to which all her speeches represented a legion of voices.

The latter status shows now strong evidence of weakening. In the sense of loss of fixity of status the freedom of the individual has been increasing. All of this begs the question, of course, of which timespace Boas is describing—is that “our” time? Are “they” included? In Anthropology of Modern Life, Boas and his audience were all contained in that first timestream, what Marshall Sahlins (1960) would later rationalize as “general” evolution. In Anthropology, it’s not clear what time anthropology’s interlocutors inhabit.

Com venture capitalists) (Ross 2004). This is the preoccupation with her Culture and Commitment (1970), a nonacademic essay directed at Mead’s many, popular audiences, and especially younger peoples, with whom she felt she had an especially strong connection (although we don’t know how much of that was reciprocated by her 40 All Tomorrow’s Cultures students). In that essay, the “younger generation” and the counterculture are the protagonists, dragging their elders into the future in a rapidly changing world that Mead felt the pre-World War II generation was particularly unqualified to understand: “Instead of the erect, white-haired elder who, in postfigurative cultures, stood for the past and the future in all their grandeur and continuity, the unborn child, already conceived but still in the womb, must become a symbol of what life will be like” (83).

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