Institute of Archaeology
ARCL 1008: Introduction to Social Anthropology, 2015-16
Core Course - 0.5 unit
People, animals, and their
environments
Egalitarian societies in the modern
world
What kind of animals are humans?
Globalisation in
anthropological perspective:
Relations between centres &
peripheries
Definition of religion, belief,
and learning to believe
Modernity of witchcraft &
technologies of magic & science
Society, disenchantment and reenchantment
Ritual, control, and ritual change
E.Graham, ARCL 1008, 2015-16, Page 2
Dr. Elizabeth Graham, ARCL 1008 Course Co-ordinator
Alec McLellan, Tutorial Assistant
E-MAILS: e.graham@ucl.ac.uk; alec.mclellan.14@ucl.ac.uk
Office for E.Graham: Room 614 Tel: 0207 679 7532
TURNITIN: Password IoA1516; Class ID 2970046
Anthropology lectures – Dr. Jerome Lewis/Dr. Marc Brightman: Mondays 11-1
Birkbeck Clore Management Centre
E-mails: jerome.lewis@ucl.ac.uk & m.brightman@ucl.ac.uk
(Note that Lewis & Brightman call their lectures ‘seminars’.)
Q&A (Question & Answer) session on lecture topics - E. Graham and/or A. McLellan:
Wednesdays 11-1p.m.
Room 612, Institute of Archaeology
Tutorials with Graham and/or McLellan
Fridays 9-10 a.m. OR 4-5 p.m, in Room 612
1. OVERVIEW
(From ANTH 1005/1005A Handbook)
Short description
This course will provide a general overview of social anthropology to illuminate key issues of current global
human importance. It draws on contemporary and classic studies of modern and pre-modern cultures and
societies.
In the autumn term we will explore how a variety of peoples from western scientists to African huntergatherers conceive of human difference. We will also look closely at our relationship with other animals
and the environment. What is the role of language, culture or the human mind in explaining how we differ
from other animals? How does anthropology study humanity and why does it use the ethnographic
technique and participant observation? What are the mechanisms by which political hierarchy and social
inequality emerge in human groups? Can these mechanisms be altered or overcome? What is religion?
What does it mean to ‘believe’? What is ritual and what does it do? How can witchcraft, magic and sorcery
be understood in a modern context? What is globalisation and how is it affecting the world?
Basic texts (Recommended – see also ‘On-line Reading List’, below)
It is recommended that you consider buying at least one of these books. They will be useful in
contextualising specific issues raised in the course or in chasing up concepts such as ‘kinship’, ‘culture’, ‘social
structure’, etc. They are available at Waterstones Book Shop and from online providers such as amazon.co.uk.
Carrithers, M. (1992) Why Humans Have Cultures. Oxford University Press.
Hendry, J. (1999) An Introduction to Social Anthropology. Other People’s Worlds. (An accessible introduction
to many issues in cultural anthropology)
Hylland Erikson, T. (1995) Small Places, Large Issues. An Introduction to Social and Cultural Anthropology.
(2nd ed. 2001) Pluto Press: London
James, W. (2003) The Ceremonial Animal: A New Portrait of Anthropology. Oxford, Clarendon.
Keesing G, R. M. & Strathern, A. (1998) Cultural Anthropology: A Contemporary Perspective. (A
posthumous update of Keesing’s 1981 volume and the widest-ranging general introduction).
Keesing, R. (1981) Cultural Anthropology: a Contemporary Perspective. Holt, Rinehart and Wilson: NY.
Lloyd, G.E.R, (2007) Cognitive Variations: Reflections on the Unity & Diversity of the Human Mind. Oxford:
Clarendon Press. (More philosophical enquiry.)
Week-by-week summary
E.Graham, ARCL 1008, 2015-16, Page 3
1st
2nd
3rd
4th
5th
6th
7th
8th
9th
10th
Lecture/Seminar: Lewis or
Brightman, Mon 11-1,
Birkbeck Clore Management
Centre
05 Oct - Introduction to the
course
Q&A: Graham,
McLellan, Wed 111, Rm 612, in the
IoA
07 Oct - Q&A
12 Oct - What kind of animals
14 Oct - Q&A
are humans?
19 Oct - People, animals and
21 Oct - Q&A
their environments
26 Oct - Egalitarian societies in 28 Oct - Q&A
the modern world
02 Nov - Globalisation in
04 Nov - Q&A
anthropological perspective:
Relations between centres and
peripheries
09 to 13 November - READING WEEK
16 Nov - Definition of religion,
18 Nov - Q&A
belief and learning to believe
23 Nov - Modernity of witchcraft 25 Nov - Q&A
and technologies of magic and
science
30 Nov - Ritual, control, and
02 Dec - Q&A
ritual change
07 Dec - Society,
09 Dec - Q&A
disenchantment and reenchantment
14 Dec – NO LECTURE
16 Dec - Discuss
book review
Tutorials: Graham,
McLellan, Fri 9-10 or
4-5, Room 612, IoA
09 Oct Assign Practice QATI to
all tutorial groups
16 Oct – Practice QATI
due: Tut 1&2
23 Oct – Practice QATI
due: Tut 3&4
30 Oct – Real QATI 1st
due: Tut 1&2
06 Nov – Real QATI
1st due: Tut 3&4
20 Nov – Real QATI
2nd due: Tut 1&2
27 Nov – Real QATI
2nd due: Tut 3&4
04 Dec – Real QATI 3rd
due: Tut 1&2
11 Dec – Real QATI 3rd
due: Tut 3&4
18 Dec – NO
TUTORIALS
Methods of assessment
This course is assessed by means of: THREE QATI commentaries, each between 700 – 800 words (explained
below), and ONE critical book review of 2000 – 2500 words.
QATIs are due: At the end of the relevant tutorial, although if you wish to add anything after the discussion,
you can submit the QATI then. With regard to Turnitin, it will be set to receive all QATIs by 18 December,
the last day of the autumn term.
Book review is due: 29 January 2016.
Teaching methods
The course is taught through lectures and tutorials. Lectures are time-tabled to last for 50 minutes. You should
arrive on time. The lectures do NOT aim to tell you everything there is to know about a subject. At university,
lectures only introduce a topic, outlining main points and summarising key authors. It is up to each student in
readings, essays and tutorials to expand the picture and develop her/his own point of view on the subject. You
must read widely to broaden the scope of the lecture.
Tutorials
Students will be divided into tutorial groups. Tutorials will be held on Friday 9-10a.m. or 4-5 p.m. in Room
612. Consult the first-year notice board (ground floor staircase landing) for details of tutorial groups and
meeting times. Or, ask Judy. To keep tutorial groups small enough for effective discussion, it is essential
that students attend the group to which they have been assigned. If you need to attend a different group for
a particular session, consult Dr. Graham. We expect you to attend and to participate in tutorials. Tutorials
E.Graham, ARCL 1008, 2015-16, Page 4
involve discussions based on book chapters or journal articles taken from the relevant reading list.
You should prepare at least TWO readings per topic for discussion and comment, using the QATI format. Dr.
Graham will explain the format in the first tutorial, and you will have the opportunity to do a Practice QATI.
Tutorials are times for group discussion, not mini-lectures.
Q&A sessions
The session on Wednesdays will not always run until 1p.m. We hold it mainly to address any questions you might
have from the lectures, and also to run the occasional film/DVD to supplement the lectures.
Workload
There will be 18 hours of lectures, 5 hours of tutorials, and 18 hours of optional Q&A. Students will be expected to
undertake around 5 hours work per lecture/tutorial group, plus approximately 37 hours reading, preparing for and
producing the book review. This adds up to a total workload of 150 hours for this 0.5 unit course.
2. AIMS, OBJECTIVES AND ASSESSMENT
Aims
The course aims to provide an introduction to the field of social anthropology.
Objectives
On successful completion of the course students should be:
● Familiar with the major concepts and approaches to social anthropology;
● Aware of contentious issues arising out of the anthropological study of the topics covered;
● Able to engage critically with these topics and issues.
Learning outcomes
The basic skills that students are required to practice and assimilate in this course include:
• Utilizing a course reading list intelligently in conjunction with existing library facilities, bookshops and personal
computers;
• Reading, adequately summarising, and critically responding to a set of relevant readings each week;
• Attaining familiarity with the forms of ethnographic, historical and theoretical texts produced and used by social
anthropologists;
• Becoming aware of the methods used by the published authors read during the course; seeing how the
deployment of specific research methods and the assumption of certain theoretical stances affect the quality of
factual findings.
Course requirements
1) Attend lectures, and tutorials; Q&A is optional.
2) Attend and participate actively in tutorials.
3) Read at least TWO readings each week.
4) Prepare readings in QATI form for tutorial discussion (QATI form explained in tutorials).
5) Produce ONE word processed book review of 2000 – 2500 words.
6) Participate in the course appraisal towards the end of the course.
Assessment tasks
This course is assessed by means of: THREE (3) QATI commentaries, each between 700 – 800 words, and ONE
(1) critical book review of 2000 – 2500 words (2,375-2,625). Instructions and a handout on how to approach the
assignments will be provided in the first meeting. Together the QATIs contribute 50% to the final grade for the
course, and the book review contributes 50%. QATI commentaries will form the basis of each tutorial discussion
and should be submitted for assessment at the end of the relevant tutorial. They will be marked and returned to
students before their following tutorial.
Submission procedures
E.Graham, ARCL 1008, 2015-16, Page 5
Students are required to submit a hard copy of each commentary/QATI at the relevant tutorial. USE
CANDIDATE NUMBERS, NOT NAMES. A hard copy of the book review should be submitted to Judy
Medrington's office (Room 411A) by the appropriate deadline. The coursework must be stapled to a
completed cover sheet (available from the web, from outside Room 411A or at Reception). Late submission
will be penalized unless permission has been granted and an Extension Request Form (ERF) completed.
Please see the Coursework Guidelines document at http://www.ucl.ac.uk/archaeology/handbook/common/
(or your course Handbook) for further details on the required procedure.
In addition, students are required to submit each piece of REQUIRED work (not the Practice QATIs)
electronically to Turnitin. The Turnitin 'Class ID' is 783153 and the 'Class Enrolment Password' is IoA1415.
Further information is given at http://www.ucl.ac.uk/archaeology/handbook/common/cfp.htm. Turnitin
advisors will be available to help you via email: ioa-turnitin@ucl.ac.uk if you need help generating or
interpreting the reports.
QATIS and the Book Review must be word-processed, and should be printed on one side of the paper, USING
DOUBLE SPACING OR AT LEAST 1 ½ SPACING and 12-POINT FONT SIZE. ADEQUATE MARGINS SHOULD
BE LEFT FOR WRITTEN COMMENTS by the marker. Do not justify margins.
Keeping copies of coursework
Students are strongly advised always to keep a copy of all work until after it has been assessed and commented on
by the first examiner. This is especially important if students wish to make future reference to the comments on the
work.
Citing of sources
Coursework should be expressed in a student’s own words giving the exact source of any ideas,
information, tables, illustrations or maps. Any direct quotations from the work of others must be indicated
as such by being placed between inverted commas. Plagiarism is regarded as a very serious
irregularity which can carry very heavy penalties. It is your responsibility to read and abide by the
requirements for presentation, referencing and avoidance of plagiarism to be found in the IoA ‘Coursework
Guidelines’ at http://www.ucl.ac.uk/archaeology/handbook/common/referencing.htm
Online reading list
The online readings can be accessed via a portal in the Institute of Archaeology's Intranet but you can also get the
readings from http://readinglists.ucl.ac.uk/lists/8054AF26-6359-EAD9-F41B-C60D7FC820CE.html
Owing to copyright laws, book chapters are not always available on-line and you will have to access the hard copy o
the book. Most readings for this course are from journals, however. Our list differs slightly sometimes from the
ANTH1005A list in that we list fewer readings, so make sure to check this Course Handbook first.
E.Graham, ARCL 1008, 2015-16, Page 6
OUTLINE OF LECTURES AND TUTORALS
Course Introduction
Monday, 5 th October
The introductory lecture by Dr. Lewis can vary. Generally he introduces himself and Marc Brightman, the
lecturer for the second half of the term. He also introduces the tutors for the anthropology students.
Probably a lecture will follow. Make sure to attend the Q&A on Wednesday and all will be explained.
RECOMMENDED READING: (For reference, try to have on-hand a textbook on cultural anthropology.
Those below are examples. I recommend Sections 1, 2 & 3 of Keesing & Strathern for basic information on
concepts of ‘culture’.
KEESING, R.M. & STRATHERN, A. Cultural Anthropology: A Contemporary Perspective. Sections 1,
2 & 3.
SCHULTZ, E.A. & LAVENDA, R.H. Cultural Anthropology, A Perspective on the Human Condition.
ELLER, J.D. Cultural Anthropology: Global Forces, Local Lives.
 Tutorials on Friday 09 Oct: The Practice QATI will be explained and assigned: Tutorial Groups
1,2,3,4.
_____________________________________________________________________________________
__________
What Kind of Animals are Humans? Culture, Language and Mind
Monday, 12 October
This lecture and the next will introduce some of the key ways that people, from scientists to hunter-gatherers,
describe the differences between people and other animals. This introduces aspects of the history of ideas
about nature, culture and society that will recur during this term’s course. How do people conceptualise the
difference between us and other animals, and how has this changed with time and place? What does the most
recent scientific research have to say about it? What role does language play in human cultural distinctiveness?
What is culture? How and why have anthropologists decided to study culture in the way they do?
REQUIRED READINGS (Tutorials 1, 2 read at least TWO readings for the tutorials/QATIs on Fri 16th
Oct)
BLOCH, M., 1991. Language, anthropology and cognitive science, Man 26(2): 183-198. [Online journals].
Also published as chapter 1 in How we think they think, pp.3-21.
CARRITHERS, M. 1992. Why humans have culture. Man NS 25: 189-206 [Online journals]
Or the extended version in CARRITHERS, M. Why Humans have Cultures: Explaining Anthropology
and Social Diversity. Ch. 4 Opus Books.
ROBERTSON, A.F. 1996. The Development of Meaning: Ontogeny and Culture. Journal of the Royal
Anthropological Institute, 2 (4): 591-610. [Online journals]
BOESCH, C. and M. TOMASELLO 1998. Chimpanzee and human cultures. Current Anthropology 39: 591604. [Online journals]
Optional third readings:
Bloch, M. 2011. The Blob. In Anthropology of this Century, Issue 1. http://aotcpress.com/articles/blob/
Sommer, V. & A. Parish 2010. Ch. 3 in Living Differences, the Paradigm of Animal Cultures. In U.J. Frey
et al. (eds) Homo Nuvos--A Human without Illusions. Springer Verlag, Berlin and Heidelberg.
RECOMMENDED READINGS (from ANTH1005 reading list)
BORODITSKY, L. 2001. Does language shape thought? English and Mandarin speakers' conceptions of
time. Cognitive Psychology, 43(1), 1-22 [available at http://www-psych.stanford.edu/~lera/papers/ and
E.Graham, ARCL 1008, 2015-16, Page 7
through Online journals]
GEERTZ, C.1973. The Interpretation of Cultures. Chapter 2.
GERGELY, G. & G., CSIBRA. 2005. A few reasons why we don't share Tomasello et al.'s intuitions about
sharing. Behavioral and Brain Sciences, 28, 701-702.
INGOLD, T. 1994. Intro. to Culture. In Companion Encyclopaedia to Anthropology, ed. T. Ingold, 329- 349.
KEESING, R. 1994. Theories of Culture Revisited. In BOROFSKY (ed) Assessing Cultural
Anthropology,301-310.
LEWIS, J. 2008. Ekila: Blood, Bodies and Egalitarian Societies. Journal of the Royal Anthropological
Institute, (N.S.) 14, 297-315. [Online journals]
MAUSS, M.1934/1973. Techniques of the body In Economy and Society, 2(1): 70 - 88 [Online journals]
OCHS, E & SCHIEFFLIN, B. 1984. Language acquisition and socialization” In SHWEDER, R. & LEVINE, R.
(eds) Culture Theory.
PINKER, S.1994. The Language Instinct, esp. chapters 3 and 13.
PREMAK and PREMAK. 1994. Why animals have neither history nor culture. In INGOLD, I. (ed)
Companion Encyclopaedia to Anthropology, pp 350 -365.
TOMASELLO, M. and RAKOCZY, H. 2003. What Makes Human Cognition Unique? From Individual to
Shared Collective Intentionality. Mind and Language 18(2): 121-147 [Online journals]
TOMASELLO, M, CARPENTER, M, CALL, J, BEHNE, T & MOLL, H. 2005. Understanding and sharing
intentions: the origins of cultural cognition. Behavioral and Brain Sciences [available at
http://www.bbsonline.org/Preprints/Tomasello-01192004/Referees/Tomasello.pdf &
http://www.bbsonline.org/Preprints/Tomasello-01192004/Referees/Tomasello.figs.pdf]
 Tutorials Friday 16 October: The Practice QATI on ‘What kind of animals are humans?’ is due for
Tutorial Groups 1, 2.
_____________________________________________________________________________________
_______
People, Animals and Their Environments
Monday, 19 October
This lecture considers the range of ways that people conceive of their environments and the animals that
are part of their environments. What do representations of animals in science, ritual, carvings and painting
tell us about how animals are conceptualised? What are some of the ways that hunting people describe
their relations with animals? In the second seminar, we shall watch an extraordinary film showing how San
hunters in the Kalahari Desert read their environment and relate to the animals they must kill. (Please be
punctual.)
REQUIRED READINGS (Tutorials 3, 4 read at least TWO for the tutorials/QATIs on Fri, 23 Oct)
BIRD-DAVID, N.1999. Animism Revisited. Current Anthropology 40, Supplement pp. S67 – S91. [Online
journals]
HOWELL S.1996. Nature in Culture or Culture in Nature. Chewong ideas of ‘humans’ and other species. In
DESCOLA, P. AND GISLI, P. (eds). Nature and Society. Anthropological Perspectives. London:
Routledge, 1996
HORNBORG, ALF 2006. Animism, fetishism, and objectivism as strategies for knowing (or not knowing)
the world. Ethnos: Journal of Anthropology 71:1, 21-32 http://dx.doi.org/10.1080/00141840600603129
INGOLD, I. 2000. Totemism, animism and the depiction of animals. In The Perception of the Environment.
London: Routledge, 111 - 131.
LEWIS, J. 2008. Maintaining abundance, not chasing scarcity: the big challenge for the twenty-first century.
Radical Anthropology Group Journal 2: 7-18. http://www.radicalanthropologygroup.org/journal_02.pdf
Optional third reading: Viveiros de Castro, E. 1998. Cosmological Deixis and Amerindian Perspectivism.
Journal of the Royal Anthropological Institute 4(3): 469-488.
FILM: The Great Dance. A Hunter’s Story (2000). Craig and Damon Foster. Off the Fence Productions.
E.Graham, ARCL 1008, 2015-16, Page 8
RECOMMENDED READINGS (from ANTH1005 reading list)
BIRD-DAVID, N. 1990. The Giving Environment: Another Perspective on the Economic System of
Gatherer-Hunters. Current Anthropology 31, 189-196. [Online journals]
DESCOLA, P. & G. PALSSON, (eds). 1996. Nature And Society. Anthropological Perspectives. London:
Routledge, Chapters 1, 5, 8 or 10.
DESCOLA, P. 2008. Who Owns Nature? http://www.booksandideas.net/Who-owns-nature.html?lang=fr
ENDICOTT, K. 1979. Man and the Environment. Chapter 3 in Batek Negrito Religion, 53-82.
EVANS-PRITCHARD, E.E., 1940/2008. Interest in Cattle. Chapter 1 in The Nuer: A Description of the
Modes of Livelihood and Political Institutions of a Nilotic People, pp 14-50. Reprinted in DOVE and
CARPENTER (2008) Environmental Anthropology: A historical reader, 118-137.
INGOLD, I. 1994. Animality and Humanity. Companion Encyclopaedia to Anthropology. Chapter 1: 1-14.
MARSHALL, E. 2006. The Lion/Bushman Relationship in Nyae Nyae in the 1950s: A Relationship Crafted
in the Old Way’. Chapter 7 in SOLWAY, J. (ed) The Politics of Egalitarianism.
MYERS, F. 1991. the Dreaming: Time and Space. Ch. 2 in Pinputi Country, Pinputi Self, pp. 47-70.
ROSE, D. B. 2001. Sacred Site, Ancestral Clearing, and Environmental Ethics. In A. RUMSEY and J.
WEINER (eds) Emplaced Myth: Space, Narrative and Knowledge in Aboriginal Australia and Papua
New Guinea.
MYERS, F.1991. The Dreaming: Time and Space. Chapter 2 in Pinputi Country, Pinputi Self. Pp 47-70.
RIVAL, L. 1998. Trees from symbols of life and regeneration to political artefacts. The social life of trees. In
Anthropological Perspectives on Tree Symbolism ed. by Laura Rival, pp. 1-36. Berg, Oxford.
ROSE, D.B. 2001. Sacred Site, Ancestral Clearing, and Environmental Ethics. In Emplaced Myth: Space,
Narrative and Knowledge in Aboriginal Australia and Papua new Guinea, ed. by A. Rumsey and J.
Weiner.
SULLIVAN, S., 2012. Financialisation, Biodiversity Conservation and Equity: Some Currents and Concerns.
http://www.twnsideorg.sg/title/end/end16.htm
VIVEIROS DE CASTRO, E. 2012. Cosmological Perspectivism in Amazonia and Elsewhere. Masterclass
Lectures. HAU, vol. 1. http://www.haujournal.org/index.php/masterclass/issue/current/showToc
 Tutorials Friday 23 Oct: Practice QATI, ‘People, animals and their environments’ is due for Tutorial
Groups 3,4.
_______________________________________________________________________________________
_______
Egalitarian Societies in the Modern World
Monday, 26 October
In this seminar we will explore the most fundamental political distinction among human societies: whether
they assert the equality of their members or enforce status positions that impose inequality between their
members. What are the root causes of inequality in human societies? How are economic and political
systems related? Is it possible to live in a non-hierarchic or egalitarian society? How are natural differences
in ability prevented from becoming differences in status or outcome? How do people organise themselves
without state institutions? Is gender equality possible? What are the key institutions of such societies? Are
people simply nice to each other or does inequality require more active rejection?
REQUIRED READINGS (Tutorials 1,2 read at least TWO for the tutorials/QATIs on Fri 30 Oct )
BAILEY, G. HEAD, M. JENIKE, B. OWEN, R. RECHTMAN and E. ZECHENSTER. 1989. Hunting and
Gathering in Tropical Rain Forest: Is it Possible? American Anthropologist, 91: 59-82.
BIRD-DAVID, N. 1992. Beyond the Original Affluent Society. Current Anthropology 33 (1): 25-47.
BRUNTON, R. 1989. The Cultural Instability of Egalitarian Societies. Man, New Series, 24: 4, 673-681.
LEWIS, J. 2008. Ekila: Blood, Bodies and Egalitarian Societies. Journal of the Royal Anthropological
Institute, (N.S.) 14, 297-315. [Online journals]
E.Graham, ARCL 1008, 2015-16, Page 9
SAHLINS, M. 1972. The Original Affluent Society. In Stone Age Economics [OR] reproduced and abridged
with an introduction in J., SOLWAY 2006 The Politics of Egalitarianism, Chapters 4 and 5.
WOODBURN, J. 2005. Egalitarian Societies Revisited. Chapter 1 in WIDLOK, T. and W. TADESSE
Property and Equality Volume 1 pp. 18-31.
RECOMMENDED READINGS (from ANTH1005 reading list)
DRAPER, P. 1975. !Kung Women: Contrasts in Sexual Egalitarianism in the Foraging and Sedentary
Contexts. In R. REITER (ed) Towards an Anthropology of Women.
ENDICOTT, K. 1981. The Conditions of egalitarian male-female relationships in foraging societies.
Canberra Anthropology.
ENDICOTT and ENDICOTT (2007) The Headman was a Woman. Waveland Press Inc.
GULBRANDSEN, O.1991. On the Problem of Egalitarianism. The Kalahari San in Transition. Chapter 5,
81-110, in GRONHAUG, R., G. HAALAND and G. HENRIKSEN The Ecology of Choice and Symbol.
Essays in Honour of Fredrik Barth
KÖHLER, A., and J. LEWIS. 2002. Putting Hunter-Gatherer and Farmer Relations in Perspective. A
Commentary from Central Africa. ( 276-305) In S. KENT (ed) Ethnicity, Hunter-Gatherers, and the
‘Other’: Association or Assimilation in Southern Africa? Washington: Smithsonian Institute.
LEE, R. 1979. The !Kung San: Men, women and work in a foraging society Chapter 12.
LEWIS, J. 2000. The Batwa Pygmies of the Great Lakes Region. Minority Rights Group International.
http://www.minorityrights.org/admin/Download/Pdf/Batwa%20Report.pdf
LÉVI-STRAUSS, C.1992. Tristes Tropiques (Translated from the French by John and Doreen Weightman.).
New York: London. Chapter 29, ‘Men, women and chiefs’, pp. 305-317
RUSSELL, B.1993/2004. Rousseau. Chapter 19 in History f Western Philosophy, pp 654-669.
SOLWAY, J. and R. LEE. 1990. Foragers, Genuine or Spurious? Situating the Kalahari San in History.
Current Anthropology, 31(2): 109-146.
WOODBURN, J.1982a. Egalitarian Societies. Man, the Journal of the Royal Anthropological Institute, 17,
no. 3: 431-51. (The original paper describing this)
WOODBURN, J. 1982b. Social Dimensions of Death in Four African Hunting and Gathering Societies. In M.
BLOCH and J. PARRY (eds) Death and the Regeneration of Life.
WOODBURN, J. 1988. African hunter-gatherer social organization: Is it best understood as a product of
encapsulation? A. BARNARD and J. WOODBURN. (1988) Hunters and Gatherers Volume 1, History,
evolution and social change. Tim Ingold, David Riches and James Woodburn, (eds.). Oxford: Berg.
WOODBURN, J. 1998. Sharing is not a Form of Exchange: An Analysis of Property Sharing in ImmediateReturn Hunter-Gatherer Societies.’ In C. HANN (ed), Property Relations: Renewing the
Anthropological Tradition. Cambridge: Cambridge University Press.
 Tutorials Friday 30 Oct: QATI (1st) ‘Egalitarian Societies in the Modern World’ due Tutorial Groups 1, 2.
_____________________________________________________________________________________
______
_______________________________________________________________________________________
_______
Globalisation in Anthropological Perspective:
Relations between Centres and Peripheries
Monday, 02 November
What is globalisation? How recently did it begin? What are some of its current characteristics? We shall
examine some ways that peripheral people interpret and make use of things coming from global centres. What
are some of globalisation’s consequences on nation-states in Africa? How do societies, such as modern
hunter-gatherers under strong pressure from global forces, react to them?
REQUIRED READING (Tutorials 3,4 read at least TWO for the tutorials/QATIs on Fri 6 Nov)
BAYART, J-F., S. ELLIS and B. HIBOU. 1999. From Kleptocracy to the Felonious State.’ Chapter 1, 1-31, in
The Criminalization of the State in Africa, by Bayart, J-F, Ellis, S. and Hibou, B. .Oxford, IAI and James
E.Graham, ARCL 1008, 2015-16, Page 10
Currey.
DIAMOND, J. 1998. Guns Germs and Steel, Chapter 10–11 Spacious Skies and Tilted Axes (176- 214).
London: Vintage.
HANNERZ, U. 1987. The world in creolisation. In Africa 57(4):546-5
LEE, R. 2002. Power and Property in Twenty-First Century Foragers: A Critical Examination’ (16-31). In
WIDLOK, T. and W. TADESSE Property and Equality, Volume 2.
MUSTAPHA, ABDUL RAUFU, 2002. States, Predation & Violence: Reconceptualizing Political Action and
Political Community in Africa. http://codesria.org/Archives/ga10/Abstracts%20Ga%20611/Politics_Mustapha.htm
TROUILLOT, M. 2001. The anthropology of the state in the age of globalisation” Current Anthropology 42(1)
[online journals]
EHRLICH, P. and A. ERLICH (2012) Solving the human predicament. International Journal of
Environmental Studies, DOI:10.1080/00207233.2012.693281.
http://dx.doi.org/10.1080/00207233.2012.693281
VITALI, S., GLATTFELDER, J.B., BATTISTON, S. 2011. The Network of Global Corporate Control.
PLoS ONE 6(10): e25995. doi:10.1371/journal.pone.0025995
RECOMMENDED READING (from ANTH1005 reading list)
BAUMAN Zygmunt, (2007) Liquid Times: Living in an Age of Uncertainty. Polity Press, Cambridge.
COMAROFF and COMAROFF (2001) Millennial Capitalism and the Culture of Neoliberalism. Duke University
Press, Durham, NC.
GIDDENS, A. (2002) Runaway world: how globalisation is reshaping our lives‬. Profile Books, London.
XAVIER and ROSALDO, eds. 2002 The Anthropology of Globalization: A Reader. Blackwell Publishers,
Oxford.
WOLF, E. 1982. Preface (pp1x-xi); Introduction" (pp3-23) Europe and the People without History. U. of
California Press, Berkeley.
Case-study I: States in Africa
BAYART, J-F., S. ELLIS and HIBOU. 1999. The Criminalization of the State in Africa. Oxford, IAI and James
Currey.
CHABAL, P., and J-P. DALOZ. 1999. Africa works: disorder as political instrument, Oxford, James Currey.
FORTES, M., and E. EVANS-PRITCHARD. (eds). 1987. Introduction to African Political Systems.
Routledge and Kegan Paul edition. (1-23). (For a sense of the diversity of precolonial state formations
in Africa)
LEMARCHAND, R. 1992. Uncivil States and Civil Societies: How Illusion Became Reality. The Journal of
Modern African Studies. 30 (2): 177-191.
LEMARCHAND, R. 1992. The Africanist as intellectual: a note on Jean-Francois Bayart. African Studies
Review 35(1): 129-133.
MBEMBE, A. 1992. Provisional notes on the postcolony. Africa 62:3-37
RENO, W. 1997. War, Markets, and the Reconfiguration of West Africa's Weak States Comparative Politics
29(4): 493-510.
Case Study II: Pygmies of Central Africa
KENRICK, J. 2005. Equalising Processes Processes of Discrimination and the Forest People of Central
Africa. In WIDLOK, T. and W. TADESSE Property and Equality, Volume 2 (104-128).
KÖHLER, A. 2005. Money Makes the World Go Round. In WIDLOK, T. and W. TADESSE Property and
Equality, Volume 2 (32-55).
KÖHLER, A. and J. LEWIS. 2002. Putting Hunter-Gatherer and Farmer Relations in Perspective. A
Commentary from Central Africa. (pp. 276-305) In Ethnicity, Hunter-Gatherers, and the ‘Other’:
Association or Assimilation in Southern Africa? Edited by Susan Kent. Washington: Smithsonian
Institute.
LEWIS, J. 2007. Maintaining abundance, not chasing scarcity: the big challenge for conservation in the
twenty-first century. Seminar paper, West Africa Seminar UCL.
LEWIS, J., 2005. Whose Forest is it Anyway? (pp. 56-78). In WIDLOK, T. and W. TADESSE Property and
E.Graham, ARCL 1008, 2015-16, Page 11
Equality, Volume 2.
LEWIS, J. 2000. The Batwa Pygmies of the Great Lakes Region. Minority Rights Group International.
Available for download from http://www.minorityrights.org.
LEWIS, J. (2012) Technological leap-frogging in the Congo Basin. Pygmies and geographic positioning
systems in Central Africa: What has happened and where is it going? In African Study Monographs
Supplementary Issue 43: 15-44.
http://jambo.africa.kyoto-u.ac.jp/kiroku/asm_suppl/abstracts/pdf/ASM_s43/2.LEWIS.pdf
TURNBULL, C. 1983. The Mbuti Pygmies: Change and Adaptation
VITALI, S., GLATTFELDER, J.B., BATTISTON, S. 2011. The Network of Global Corporate Control. PLoS ONE 6(10
e25995. doi:10.1371/journal.pone.0025995
 Tutorials 06 Nov: QATI (1st) ‘Globalisation in anthropological perspective’ due Tutorial Groups 3, 4.
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READING WEEK 09 to 13 NOVEMBER - NO LECTURES OR TUTORIALS
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Definition of Religion, Belief and Learning to Believe
Monday 16 November
This lecture will cover anthropological debates and controversies over the definition of religion and explore
the problem of belief, a key concept in anthropological analysis of religion. We will consider the genealogy
and utility of propositional beliefs (I-believe-that statements) and focus on the processual quality of belief,
that is, how people come to believe something that might strike us as irrational and why people are capable
of believing and doubting at the same time.
REQUIRED READINGS (Tutorials 1,2 read at least TWO for the tutorial/QATI on Fri 20 Nov)
SPERBER, D. (1985) ‘Apparently Irrational Beliefs’. In On Anthropological Knowledge, pp.35-63.
LUHRMANN, T. (1989) ‘The Goat and the Gazelle: Witchcraft’ In Persuasions of the Witch’s Craft.
LEVI-STRAUSS, C. (1963) ‘The Sorcerer and His Magic’. In Structural Anthropology.
Pp.167-185.
LEWIS, G. (2002). Between public assertion and private doubts. A Sepik ritual of healing and reflexivity. In
Social Anthropology, 10 (1):11-21.
RECOMMENDED READINGS (from ANTH1005 reading list)
TYLOR, E. (1871) ‘Religion in Primitive culture’ In Lambek ed, Reader in Anthropology of Religion, pp. 2133.
SALER, B (1977). Supernatural as a Western Category. In Ethos, Vol. 5, No. 1, 31-53.
HORTON, R. (1960). Definition of Religion, and its Uses” In the Journal of the Royal
Anthropological Institute of Great Britain and Ireland, Vol.90(2):201-226.
SPIRO, M. (1994). ‘Religion: Problems of Definition and Explanation’. In Spiro, Melford, Culture and Human
Nature. P.187-222.
GEERTZ, C. (1973). ‘Religion as a Cultural System’. In Interpretation of Cultures, Basic.
Pp. 87-125.
ASAD, T. (1983). Anthropological Conceptions of Religion: Reflections on Geertz. Man,
New Series, Vol 18 (2), 237-259.
SOUTHWOLD, M. 1979. Religious Belief. In Man, New Series. Vol. 14, No. 4, 628-644.
POULLION, J. (1979). ‘Remarks on the Verb “To Believe”. In Michel Izard and Pierre
Smith ed Between Belief and Transgression. Structural Essays in Religion, History, and Myth.
RUEL, M. (1982). ‘Christians as Believers’ In John Davis, ed. Religious Organization and Religious
Experience.
E.Graham, ARCL 1008, 2015-16, Page 12
NEEDHAM, R. (1972). Belief, Language, and Experience.
SALER, B. (1993) Conceptualizing Religion. Immanent Anthropologists, Transcendent
Natives, and Unbounded Categories. (a review of the debates around ‘definition of religion’).
LINDQUIST, G. and COLEMAN, S. (2008). Against Belief? Social Analysis, Volume 52, Issue 1; 1–18
SPERBER, D. (1997). Intuitive and Reflective beliefs. In Mind & Language, Vol. 12 No.1, 67-83.
STREET, A. (2010). Belief as relational action: Christianity and cultural change in Papua
New Guinea. In Journal of the royal Anthropological Institute, (N.S.) 16, 260-278.
KIRSCH, T. (2004). Restaging the Will to Believe: Religious Pluralism, Anti-Syncretism,
and the Problem of Belief. In American Anthropologist 106 (4): 699-709.
KEANE, W. (2008). Evidence of the senses and the materiality of religion. In Journal of the Royal
Anthropological Institute (N.S.), S110-S127.
AMIRAS, M. (2008). Experience beyond Belief. The ‘Strangeness Curve’ and Integral
Transformative Practice. In Social Analysis, Volume 52, Issue 1, 127–143
SALER, B. (1968). Beliefs, disbeliefs, and unbeliefs. In Anthropological Quarterly, Vol.41, No.1, 29-33.
 Tutorials 20 Nov: QATI (2nd) 'Definition of Religion, Belief and Learning to Believe' due for Tutorial
Groups 1, 2.
_____________________________________________________________________________________
_____
Modernity of Witchcraft and Technologies of Magic and Science
Monday 23 November
This seminar will cover crucial ethnographic descriptions of witchcraft and review anthropological
explanations of witchcraft and its commensurability with Western science and technologies. The aim is to
gain analytical proficiency in theories of functionalism, relativism, instrumentalism, and ‘primitive mentality’.
REQUIRED READINGS (Tutorials 3,4 read at least TWO for the tutorial/QATI on Fri 27 Nov)
EVANS-PRITCHARD, E.E. (1976) ‘The Notion of Witchcraft explains unfortunate events’.
In Witchcraft among the Azande, Oxford, 63-83.
TAUSSIG, M. (1980). ‘The devil and the cosmogenesis of capitalism’. In Devil and
Commodity Fetishism in South America. University of North Carolina.
QUIJADA, J.B. (2012). Soviet science and post-Soviet faith: Etigelov’s imperishable body.
In American ethnologist 39 (1): 138-154.
HARDING, S. (2000). ‘Creation Museum’. In The Book Jerry Falwell. Fundamentalist
Language and Politics. pp. 210-227
RECOMMENDED READINGS (from ANTH1005 reading list)
Film: Witchcraft Among the Azande. Andre Singer, 1982.
Debate: Primitive People and Western Science
MALINOWSKI, B. (1948). ‘Magic, Science, and Religion’. In Magic, science and Religion and other essays.
Beacon Press, 1-71
MAUSS, M. (1972). ‘An Analysis and explanation of magic’. In A General theory of Magic. Pp. 91-140
HORTON, R. (1974). ‘African Traditional Thought and Western Science’. In Bryan Wilson, ed. Rationality,
131-171.
LEVY-BRUHL, L. (1985). ‘Law of Participation’. In How Natives Think. London: George Allan.Pp.69-104.
TAMBIAH, S. (1990). ‘Multiple Orderings of Reality: the debate initiated by Levy-Bruhl’. In Magic, Science,
religion and the scope of rationality. Pp.84-110.
HOLLIS, M. and LUKES, S. eds. (1982) Rationality and relativism.
SAHLINS, M. (1998) How we think they think.
LETT, J. (1997). ‘Science, Religion, and Anthropology’. In Stephen Glazier ed.
Anthropology of Religion. Pp. 103-120.
WEBER, M. (1989). ‘Science as a vocation’. In Peter Lassman and Irving Velody, eds. Max Weber’s
E.Graham, ARCL 1008, 2015-16, Page 13
Science as a vocation. Pp.3-31.
KAPFERER, B. (2002). ‘Introduction: Outside all reason: Magic, sorcery, and epistemology in anthropology’.
In Social analysis, 46(3)
ATKINSON, J. (1987). Effectiveness of Shamans in an Indonesian Ritual. In American Anthropologist, 89.
NOVELLINO, D. (2009). From impregnation to attunement: a sensory view of how magic works. In Journal
of the Royal Anthropological Institute (N.S.) 15:755-776.
JONES, G. ( 2012). Magic with a message: the poetics of Christian conjuring. In Cultural
Anthropology, Vol.27 (2): 193-214.
Religion and Technology:
PARISH, J. (2000). From the Body to the Wallet: Conceptualizing Akan Witchcraft at Home
and Abroad.
In Journal of the Royal Anthropological Institute, Vol. 6(3): 487-500.
PORT, M. VAN DE (2006). Visualizing the sacred: video technology, televisual style, and the religious
imagination in Bahian candomble. In American Ethnologist, 33(3): 444-461.
SNEATH, D. (2009). Reading the Signs by Lenin’s Light: Development, Divination and Metonymic Fields in
Mongolia. In Ethnos, Vol. 74 (1): 72-90.
COWAN, D. (2005). ‘Mists of Cyberhenge’. In Cyberhenge. Modern Pagans on the Internet. Pp.52-79.
GELL, A. (1999). The Technology of Enchantment and the Enchantment of Technology. In The art of
Anthropology: essay and diagrams. The Athlone Press. Pp. 159-186.
LATOUR, B. (1993). ‘Relativism’. In We have never been modern. Longman.
WIENER, M. (2003). ‘Hidden forces. Colonialism and the politics of magic in the
Netherlands Indies’. In Birgit Meyer and Peter Pels, eds. Magic and modernity: interfaces of revelation and
concealment. Stanford University Press. Pp. 129-158.
FAVRET-SAADA, J. (1980) The Deadly Words. Witchcraft in the Bocage.
McINTOSH, J. (2006). Going Bush: Black Magic, White Ambivalence and Boundaries of Belief in
Postcolonial Kenya. In Journal of Religion in Africa, 36.3-4:254-295.
Film: Knocking.
ONG, A. (2010). Spirits of Resistance and Capitalist Discipline. State University of New
York.
GESCHIERE, P. (1997). ‘Witchcraft and National Politics’. In Modernity of Witchcraft:
Politics and the Occult in Postcolonial Africa.
COMAROFFS, J. (1999). Occult Economies and the violence of abstraction: notes from the South African
Postcolony. In American Ethnologist 26(2):279-303.
BODDY, J. (1994). Spirit possession revisited: beyond instrumentality. In Annual Review of Anthropology.
Vol. 23, 407-434
Further readings: Myth and history
LEVI-STRAUSS, C. (1963). ‘The Structural Study of Myth’. In Structural Anthropology,
206-231.
SPERBER, D. (1975). ‘Absent Meaning’. In Rethinking Symbolism. Cambridge. Pp.51-84.
WEINER, J. (1994). ‘Myth and Metaphor’. In Tim Ingold, ed. Companion Encyclopedia of Anthropology. Pp.
591-611.
LEENHARDT, M. (1979). ‘Mythological intersections and cultural stratifications’. In Do
Kamo. Person and Myth in the Melanesian world. University of Chicago Press. Pp.43-59.
BARTH, F. (1987). Cosmologies in the making: a generative approach to cultural variation in inner New
Guinea. Cambridge University Press.
TAUSSIG, M. (1984). History as Sorcery. In Representations, 7:87-109.
MAKRIS, G.P. (1996). Slavery, possession and history: the construction of the self among slave
descendants in the Sudan. In Africa Vol. 22, No. 2, 159-182.
LAMBEK, M. (1998). The Sakalava poiesis of History: realizing the past through spirit
possession in Madagaskar. In American Ethnologist Vol.25(2), 106-127. (adds embodiment to myth)
SAHLINS, M. (1985). ‘Captain James Cook, or the Dying God’. In Islands of History.
University of Chicago Press. Pp.104-135.
ELIADE, M. (1955). Archetypes and repetition. In The Myth of the eternal return. Routledge, 1-48.
Language
E.Graham, ARCL 1008, 2015-16, Page 14
TAMBIAH, S. (1968). The Magical Power of Words. In Man, New Series, Vol.3(2), 175-208.
ARNO, A. (2003). Aesthetic Intuition, and reference in Fijian Ritual Communication: Modularity in and out
of Language. In American Anthropologist, 105(4):807-819.
KEANE, W. (1997). Religious Language. In Annual Review of Anthropology, 25: 47-71.
BOWEN, J. (1992) “On Scriptural Essentialism and ritual variation: Muslim sacrifice in Sumatra and
Morocco” in American Ethnologists 19 (4), 656-671.
Tutorials Friday 27 Nov: QATI (2nd) 'Modernity of witchcraft & technologies of magic and science' due
for Tutorial Groups 3, 4.
_____________________________________________________________________________________
__________
Ritual, Control, and Ritual Change
Monday 30 November
What is a ritual? What is its purpose? How are religious rituals related to and creative of pragmatic realities
and power relations? Why do rituals have formal ‘fixed’ qualities and how do they change? Finally, what
happens when ritual authority is not recognized and a ritual fails?
REQUIRED READINGS (Tutorials 1,2 read at least TWO for the tutorial/QATI on Fri 4 Dec)
(Read at least TWO readings for the tutorial)
GEERTZ, C. (1977). ‘Ritual and Social Change: a Javanese Example. In Interpretation of Cultures. Basic
books. Pp.142-169.
WOLF, M. (1990). The woman who didn’t become a shaman. In American Ethnologist 17:3, 419-430.
EMMRICH, C. (2007). ‘All the King’s Horses and All the King’s Men’: the 2004 Red
Matsyendrantha Incident in Lalitpur’. In Husken, U. (ed) 2007. When rituals go wrong: mistakes, failure, and
the dynamics of ritual. Leiden and Boston: Brill. 133-164.
TURNER, V. (1969). ‘Liminality and Communitas’. In Ritual Process, Structure/Antistructure Routledge and Kegan Paul. Pp. 94-130.
RECOMMENDED READINGS (from ANTHR1005 reading list)
Authority
BLOCH, M. (1992). Prey into Hunter. The Politics of Religious Experience.
TAMBIAH, S. (1979). A Performative Approach to Ritual. From the Proceedings of the British Academy
BLOCH, M. 1974. Symbols, Song, Dance and Features of Articulation. Is religion an extreme form of
traditional authority? Archive of European sociology XV
BOURDILLON, M.F.C. (1978). Knowing the world or hiding it: a response to Maurice
Bloch. In Man, New Series. Vol. 13, No.4, 591-599.
PARRY, J. (1980). Ghosts, Greed and Sin: The Occupational Identity of the Benares Funeral Priests. In
Man, New Series, Vol. 15. No.1, 88-111.
ORTNER, S. (1978). ‘Hospitality: problems of exchange, status, and authority’. In Sherpas Through their
rituals. Cambridge, 61-90.
Creating a self
MAHMOOD, S. ( 2001). Rehearsed spontaneity and the conventionality of ritual: disciplines of salat. In
American Ethnologist 28 (4); 827-853.
SIMON, G. 2009. The soul freed of cares? Islamic prayer, subjectivity, and the contradictions of moral
selfhood in Minangkabau, Indonesia. American Ethnologist 36:2, 258-275.
FOUCAULT, M. (1988). ‘Technologies of the self’. In Technologies of the self. A Seminar with Michel
Foucault. (eds) L. Martin, H. Gutman, and P. Hutton, 16-49. London: Tavistock publications.
MAUSS, M. (1992 [1934]). ‘Techniques of the body’. In Incorporations (eds) J. Crary and S. Kwinter,
E.Graham, ARCL 1008, 2015-16, Page 15
454-477. New York: Zone.
Agency
LIENHARDT, G. (1961). ‘Control of Experience: Symbolic Action’. In Divinity and
Experience. The Religion of Dinka. Claredon Press.Pp.252-297.
LAMBEK, M. (2003). Rheumatic Irony. Questions of Agency and Self-deception as
refracted through the art of Living with spirits. In Social Analysis, Vol. 47 (2), 40-59.
Exercise in interpreting a ritual: Film: Les maitres fous by Jean Rouche.
HENLEY, P. (2006). Spirit possession, power, and the absent presence of Islam: re-viewing Les maîtres
fous. In Journal of the Royal Anthropological Institute (N.S.) 12, 731-761.
GUENTHER, M. (1997). ‘African Ritual’. In Stephen Glazier ed, In Anthropology of Religion . pp. 161-190.
STARRETT, G. (1995). The Hexis of Interpretation: Islam and the Body in the Egyptian
Popular School. In American Ethnologist, Vol. 22(4): 953-969.
ASAD, T. 1993. ‘Toward a Genealogy of the Concept of Ritual’. In Genealogies of Religion. John Hopkins
University Press.
BOWEN, J. (1992). On Scriptural Essentialism and ritual variation: Muslim sacrifice in
Sumatra and Morocco. In American Ethnologist, 19(4): 656-671.
HIRSCH, E. (2001). Making up people in Papua. In The Journal of the Royal
Anthropological Institute (N.S.) 7, 241-256.
SAEZ, O. C. (2004). In Search of ritual: tradition, outer world and band manners in the
Amazon. In Journal of Royal Anthropological Institute (N.S.), 10, 157-173.
 Tutorials 04 Dec: QATI (3rd) on 'Ritual, control, and ritual change' due for Tutorial Groups 1,2.
_____________________________________________________________________________________
__________
Society, Disenchantment and Re-enchantment
Monday 07 December
It is a popular and academic assumption that religions are in decline. Indeed, several powerful thinkers
such as Karl Marx and Emile Durkheim predicted the end of religion in their 19th- and early 20th-century
writings, and their work has profoundly influenced anthropology itself. Despite the legacy of Marxist and
sociological approaches to religion, anthropologists tend to argue that religions are not dying out; rather,
many traditional forms are undergoing transformation, new religions are established, and secularism-understood narrowly as a separation of religion and politics--is not a foregone conclusion. This lecture will
take both sides of the debate seriously and will illuminate the circumstances under which religion is
dismissed as a superstition or backward practice. We will also look at how religion remains resilient and
influential in other contexts.
REQUIRED READINGS (Tutorials 3,4 read at least TWO for the tutorial/QATI on Fri 11 Dec)
DURKHEIM, E. (2001). ‘A definition of religious phenomenon and of religion’. In
Elementary forms of religious life. Oxford
ENGELKE, M. (2012). ‘Angels of Swindon: public religion and ambient faith in England’. In American
Ethnologist, Vol. 99(1), 155-170.
HUGH-JONES, S. Shamans, prophets, priests and pastors. In C. Humphrey & N. Thomas (eds)
Shamanism, History and the State. U. Michigan Press, Ann Arbor.
QUACK, J. (2010). ‘ANiS in action: The Science-Van’. In Disenchanting India. Organized rationalism and
criticism of religion in India. Oxford University Press, 109-144.
WEBER, M. (2002). ‘Spirit of Capitalism’. In Protestant Ethic and the Spirit of Capitalism.
RECOMMENDED READINGS (from ANTH1005 reading list)
PALS, D. (1996). Religion as alienation: Karl Marx. In Seven Theories of Religion. Oxford University Press.
Budd, S. (1977). ‘Loss of faith’. In Varieties of unbelief. Atheists and Agnostics in English society.
E.Graham, ARCL 1008, 2015-16, Page 16
Heinemann: London.
MCBRIEN, J. and PELKMANS, M. ( 2008). Turning Marx on his Head: Missionaries,
extremists and Archaic Secularists in Post-Soviet Kyrgyzstan. In Critique of anthropology. 28, 87-103.
BENNETT, J. (2001). ‘Disenchantment tales’. The enchantment of modern life: Attachments, crossings and
ethics. Pp.56-90.
ELISHA, O. (2008) Moral ambitions of grace: the paradox of compassion and accountability in Evangelical
faith-based activism. In Cultural Anthropology, Vol. 23 (1), 154-189.
SCHRAM, R. (2010). Witches’ wealth: witchcraft, confession and Christianity in Auhelawa, Papua New
Guinea. In Journal of Royal Anthropological Institute 16: 726-742. (conviction that western wealth is
created through renunciation of witchcraft/ link to Weber)
CATALANI, A. (2005). ‘From Shrines to Glass Cases: Yoruba Intangible Heritage
Displayed in Western Museums’. In Toyin Falola and Ann Genova eds. Orisa.
Yoruba Gods and Spiritual Identity in Africa and the Diaspora. Pp.243-257.
DAWKINS, R. (2007). God Delusion.
ROBBINS, J. and RODKEY, C. (2010). ‘Beating ‘God’ to death: radical theology and the new atheism’. In
Amarnath Amarasingam, ed. Religion and the New Atheism. A
Critical Appraisal. Leiden and Boston: Brill. 25-36.
CASANOVA, J. (1994). “Secularization, enlightenment and modern religion”. In Public
religions in the modern world.
DAVIE, G. (1994). Religion in Britain since 1945. Believing without Belonging. Blackwell.
STARK, R. (1999). “Secularism RIP”. In Sociology of Religion, 60:3, 249-273.
 Tutorials Friday 11 Dec: QATI (3rd) on 'Society, disenchantment and re-enchantment' due for Tutorial
Groups 3, 4.
_____________________________________________________________________________________
__________
Monday, 14th December
No anthropology lecture on Monday, 14 December; no tutorial on the 18th
Q&A is scheduled for the 16th of December to discuss the final assignment. So students who
would normally have tutorial on Fridays should come to the Q&A session to discuss the Book
Review assignment.
______________________________________________________________________________
_________Some other things to know:
Word counts
The following should NOT be included in the word-count: title page, contents pages, lists of figure and
tables, abstract, preface, acknowledgements, bibliography, lists of references, captions and contents of
tables and figures, appendices.
Please convert the previous single-figure word count limit as indicated in column 2 below.
1
5,000
4,500
4,000
3,500
3,000
2,500
2
4,750-5,250
4,275-4,725
3,800-4,200
3,325-3,675
2,850-3,150
2,375-2,625
Penalties will only be imposed if you
exceed the upper figure in the range.
There is no penalty for using fewer
words than the lower figure in the
range: the lower figure is simply for
your guidance to indicate the sort of
length that is expected.
E.Graham, ARCL 1008, 2015-16, Page 17
2,000
1,500
1,000
1,900-2,100
1,425-1,575
950-1,050
GRANTING OF EXTENSIONS:
New UCL-wide regulations with regard to the granting of extensions for coursework have been introduced
with effect from the 2015-16 session. Full details will be circulated to all students and will be made
available on the IoA intranet. Note that Course Coordinators are no longer permitted to grant extensions.
All requests for extensions must be submitted on a new UCL form, together with supporting documentation,
via Judy Medrington’s office and will then be referred on for consideration. Please be aware that the
grounds that are now acceptable are limited. Those with long-term difficulties should contact UCL Student
Disability Services to make special arrangements.