By Jeremy MacClancy
This articulate and authoritative survey of either the preferred and educational developments in anthropology demonstrates the extensive relevance of anthropological wisdom and argues for a extra inclusive belief of the self-discipline that engages the general public imagination.
- Demonstrates the evolving social contexts of British anthropological thought and perform from the mid-19th century
- Highlights the significance of renowned anthropology in forming and maintaining the pro discipline
- Explores the prior and current cross-fertilization of anthropologists, scientists and well-known literary figures
- Assesses the pioneering efforts on-line to boost the position of anthropology in public debates
- Appeals to a broader readership drawn to cultural and highbrow history
Chapter 1 Beating the boundaries of self-discipline? (pages 1–57):
Chapter 2 John Layard, “Study of a Failure” (pages 58–80):
Chapter three Geoffrey Gorer, “Britain's Margaret Mead” (pages 81–109):
Chapter four Robert Graves (pages 110–134):
Chapter five Mass remark (pages 135–157):
Chapter 6 The Literary picture of the Anthropologist (pages 158–183):
Chapter 7 Parting reviews (pages 184–192):
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Extra info for Anthropology in the Public Arena: Historical and Contemporary Contexts
Similarly he never openly questioned the consequences of his evidence for belief in Christianity, though the point was not lost on many. The writings of Frazer greatly boosted the audience for anthropology created by his popular predecessors. In 1910 Marrett was able to complain, in somewhat self-pitying tones, just how fashionable the subject had become: To show that anthropology is becoming popular is, perhaps, superﬂuous. The fact is almost painfully borne in upon anyone who has allowed his anthropological leanings to become known to the world.
Edward Clodd and Grant Allen are two exemplars of this sector of our story. Clodd, whose reading of Tylor had freed him from Christian myth, was a proliﬁc popularizer, penning numerous articles and reviews in leading journals (McCabe 1932). He was among the ﬁrst to incorporate anthropology into the evolutionary epic, an established genre of popular science, producing versions for both children and adults. The Childhood of the World (Clodd 1873), a juvenile primer on evolutionary anthropology which interpreted the Bible in anthropological terms, sold 20,000 copies in six years; his Story of Creation (Clodd 1888) sold over 5,000 in its ﬁrst three months (Lightman 2007: 253–266; Haynes 2012).
When, in mid-1950s Oxford, Evans-Pritchard became openly hostile to John Layard (as discussed in chapter 2), junior members of the department who had fraternized with Layard quickly learnt to avoid the man. According to Layard, they had been “schooled” and obeyed. One confessed he did not dare acknowledge his debt to Layard as Evans-Pritchard held “the purse strings and the preferments” (Layard to Evans-Pritchard 30 x 1957, UR6/ANT/8, File 1, OUAS). In these conditions the hegemons did not need to impose discipline in a nakedly tyrannical manner, as the up and coming, thinking of their future, learnt to step in line.