Instruct: Given a question, retrieve passages that can help answer the question.
Query: Who first used the term anthropology?
The first use of the term "anthropology" in English to refer to a natural science of humanity was apparently in Richard Harvey's 1593 Philadelphus, a defense of the legend of Brutus in British history, which, includes the passage: "Genealogy or issue which they had, Artes which they studied, Actes which they did. This part of History is named Anthropology."
Visual anthropology is concerned, in part, with the study and production of ethnographic photography, film and, since the mid-1990s, new media. While the term is sometimes used interchangeably with ethnographic film, visual anthropology also encompasses the anthropological study of visual representation, including areas such as performance, museums, art, and the production and reception of mass media. Visual representations from all cultures, such as sandpaintings, tattoos, sculptures and reliefs, cave paintings, scrimshaw, jewelry, hieroglyphics, paintings, and photographs are included in the focus of visual anthropology.
Patricia K. Townsend's work highlights the difference between ecological anthropology and environmental anthropology. In her view, some anthropologists use both terms in an interchangeable fashion. She states that, "Ecological anthropology will refer to one particular type of research in environmental anthropology – field studies that describe a single ecosystem including a human population". Studies conducted under this sub-field "frequently deal with a small population of only a few hundred people such as a village or neighbourhood".
In contrast to more common theories that examine human culture in terms of a multiplicity of complex cultural differences, generative anthropology attempts to understand cultural phenomena in the simplest terms possible: all things human are traced back to a hypothetical single origin point at which human beings first used signs to communicate.
The cephalic index was defined by Swedish professor of anatomy Anders Retzius (1796–1860) and first used in physical anthropology to classify ancient human remains found in Europe. The theory became closely associated with the development of racial anthropology in the 19th and early 20th centuries, when prehistorians attempted to use ancient remains to model population movements in terms of racial categories.
Austrian anthropology has close ties to Germany and is generally intertwined with German-speaking countries. As such, the history of anthropology in Austria is foggy until the marked institutionalization of the discipline. The Anthropological Society in Vienna (ASV) was the first anthropological institution in Austria. It was established on February 13, 1870 and is a non-profit organization. The “new anthropology” approach was the ASV's foundation and Bernd Weiler's term for anthropology that existed post-publication of Charles Darwin’s "On the Origin of Species". Anthropology within academia was postponed until 1919 when the Institute of Anthropology and Ethnography was created at the University of Vienna. The institute was divided into two later, making the Anthropological Institute and Institute for Ethnology. In 2005, the Anthropological Institute became the Department of Anthropology and is the only anthropology department that exists within the country.
Development anthropology refers to the application of anthropological perspectives to the multidisciplinary branch of development studies. It takes international development and international aid as primary objects. In this branch of anthropology, the term "development" refers to the social action made by different agents (e.g. institutions, businesses, states, or independent volunteers) who are trying to modify the economic, technical, political, or/and social life of a given place in the world, especially in impoverished, formerly colonized regions.
The scholars attending attempt to reconstruct the life of the historical Jesus. Using a number of tools, they ask who he was, what he did, what he said, and what his sayings meant. Their reconstructions depend on social anthropology, history and textual analysis. The key feature is the rejection of apocalyptic eschatology. They use cross-cultural anthropological studies to set the general background, narrow in on the history and society of first-century Palestine, and use textual analysis (along with more anthropology and history) to focus on Jesus himself. They use a combination of primary sources, secondary sources, and archaeological evidence. Their methodology, as developed by a team of scholars (who expounded papers for the review of other Fellows and published many in "Forum") and as explained in the book "The Five Gospels" (the four canonical gospels plus the Gospel of Thomas), involves canvassing the records of the first four centuries for traditions about Jesus and sifting them by criteria such as multiple attestation, distinctiveness, and orality.
Anthropology – study of humanity. Anthropology has origins in the natural sciences, the humanities, and the social sciences. The term was first used by François Péron when discussing his encounters with Tasmanian Aborigines.
Anthropology can be described as all of the following:History of anthropology
Related fields
Caspian race is a term used in racial anthropology by some authors to describe a sub-race of the greater Caucasian race. 
The term is used by M. G. Abdushelishvili (1979) as constituting a branch of the Mediterranean race or Irano-Afghan race. 
In Soviet-era anthropology, the term was used to include Tats and Azerbaijanis.
The use of qualitative methods, particularly ethnography, distinguishes media anthropology from other disciplinary approaches to mass media. Within media studies, media ethnographies have been of increasing interest since the 1980s. However, as Stephen Putnam Hughes remarks in a recent review, these studies often do not engage in rigorous ethnographic fieldwork, ignoring or misapplying such landmark anthropological techniques as participant observation or long-term fieldwork. Given such differences, anthropologists who take an interest in the media see themselves as forming a distinct subfield from ethnographic approaches to media studies and cultural studies.
Chaîne opératoire (French for “operational chain” or “operational sequence”) is a term used throughout anthropological discourse, but is most commonly used in archaeology and sociocultural anthropology. It functions as a methodological tool for analysing the technical processes and social acts involved in the step-by-step production, use, and eventual disposal of artifacts, such as lithic reduction (the making of stone tools) or pottery. This concept of technology as the science of human activities was first proposed by French archaeologist, André Leroi-Gourhan, and later by the historian of science, André-Georges Haudricourt. Both were students of Marcel Mauss who had earlier recognised that societies could be understood through its techniques by virtue of the fact that operational sequences are steps organised according to an internal logic specific to a society.
The developmentalist configuration is an socio-anthropological term used in development studies to describe the nature of "development." The term was coined by Jean-Pierre Olivier de Sardan and is used by post-development theorists, postcolonialists, critical theorists and others. The term describes the paradigm of governments, NGOs, individuals and researchers who seek to progress the "development" of a country through cosmopolitan ideals which bring about social change.
Furthermore, in Europe the terms "anthropology of medicine", "anthropology of health" and "anthropology of illness" have also been used, and "medical anthropology", was also a translation of the 19th century Dutch term "medische anthropologie". This term was chosen by some authors during the 1940s to refer to philosophical studies on health and illness.
Following World War II, sociocultural anthropology as comprised by the fields of ethnography and ethnology diverged into an American school of cultural anthropology while social anthropology diversified in Europe by challenging the principles of structure-functionalism, absorbing ideas from Claude Lévi-Strauss's structuralism and from Max Gluckman’s Manchester school, and embracing the study of conflict, change, urban anthropology, and networks. Together with many of his colleagues at the Rhodes-Livingstone Institute and students at Manchester University, collectively known as the Manchester School, took BSA in new directions through their introduction of explicitly Marxist-informed theory, their emphasis on conflicts and conflict resolution, and their attention to the ways in which individuals negotiate and make use of the social structural possibilities. During this period Gluckman was also involved in a dispute with American anthropologist Paul Bohannan on ethnographic methodology within the anthropological study of law. He believed that indigenous terms used in ethnographic data should be translated into Anglo-American legal terms for the benefit of the reader. The Association of Social Anthropologists of the UK and Commonwealth was founded in 1946.
Hybridity takes into account the anthropological fact that humans are hybrid with both natural and technical essences, making them designers with an individual ""Leib"," which is a term in phenomenology that denotes subjectivity of one's own corporeality. Biofacticity, on the other hand, is an epistemological and ontological term that reflects upon the anthropological term of hybridity. The latter deals with the self-definition of subjects rather than objects. Hybridity, thus, is an anthropological concept particularly when used for philosophical purposes while biofacticity is an epistemological concept. Both of these concepts demonstrate the hybrid character of the human being as a growing and creative entity who acts in light of self-determined ends. Theorists cite that this view becomes a broad approach in understanding the idea of life not merely as a biological process or functions of the genetic code.
Magnus Hundt or Magnus canis (1449 in Magdeburg – 1519 in Meißen), also known as Parthenopolitanus, was a German philosopher, physician and theologian. Hundt coined the term anthropology, and he and Otto Casmann have been mentioned as founders of anthropology since they used the term in the 16th century.
Clinical ethnography has strong similarities to person-centered ethnography, a term used by Robert I. Levy, a psychoanalytically trained psychiatrist, to describe his anthropological fieldwork in Tahiti and Nepal in the 1960s-1980s and used by many of his students and interlocutors. In practice the two approaches overlap but seem to differ in emphasis: clinical ethnography seems to be used more by anthropologists writing about sexuality or medical anthropology (particularly psychiatric anthropology, e.g. Luhrmann 2000, or anthropology of mental illness), while person-centered ethnography, though sometimes addressing these topics, more often focuses on the study of self and emotion cross-culturally. Person-centered anthropology also implies a style of ethnographic writing that emphasizes psychological case studies.
The first paradigm is known as anthropological linguistics. The field is devoted to themes unique to the sub-discipline: documentation of languages that were then seen as doomed to extinction, with special focus on the languages of native North American tribes. It is also the paradigm most focused on linguistics. The themes include: The second paradigm can be marked by the switch from anthropological linguistics to linguistic anthropology, signalling a more anthropological focus on the study. This term was coined by Dell Hymes, who was also responsible for the idea of ethnography of communication. This term was Hymes' vision for the future of linguistic anthropology, where language would be studied in the context of the situation, and relative to the community speaking it. This new era would involve many of the new technological developments, such as mechanical recording.
Many academics have helped develop cyborg anthropology, and many more who haven't heard the term still are today conducting research that may be considered cyborg anthropology, particularly research regarding technologically advanced prosthetics and how they can influence an individual's life. A 2014 summary of holistic American anthropology intersections with cyborg concepts (whether explicit or not) by Joshua Wells explained how the information-rich and culture-laden ways in which humans imagine, construct, and use tools may extend the cyborg concept through the human evolutionary lineage. Amber Case generally tells people that the actual number of self-described cyborg anthropologists is "about seven". The Cyborg Anthropology Wiki, overseen by Case, aims to make the discipline as accessible as possible, even to people who do not have a background in anthropology.
Tylor was appointed Keeper of the University Museum at Oxford in 1883, and, as well as serving as a lecturer, held the title of the first "Reader in Anthropology" from 1884 to 1895. In 1896 he was appointed the first Professor of Anthropology at Oxford University. He was involved in the early history of the Pitt Rivers Museum, although to a debatable extent. Tylor acted as anthropological consultant on the first edition of the Oxford English Dictionary.The word evolution is forever associated in the popular mind with Charles Darwin’s Theory of Evolution, which professes, among other things, that man as a species developed diachronically from some ancestor among the Primates who was also ancestor to the Great Apes, as they are popularly termed, and yet this term was not a neologism of Darwin’s. He took it from the cultural milieu, where it meant etymologically “unfolding” of something heterogeneous and complex from something simpler and more homogeneous. Herbert Spencer, a contemporary of Darwin, applied the term to the universe, including philosophy and what Tylor would later call culture. This view of the universe was generally termed evolutionism, while its exponents were evolutionists.
Another way of determining a usable definition a sodality is to look at the anthropological uses of the terms “sodality” and “modality.” The anthropological use of these terms was introduced to the Church by Ralph D. Winter in 1971:
This "anthropology of development" has been distinguished from "development anthropology". Development anthropology refers to the application of anthropological perspectives to the multidisciplinary branch of development studies. It takes international development and international aid as primary objects. In this branch of anthropology, the term development refers to the social action made by different agents (institutions, business, enterprise, states, independent volunteers) who are trying to modify the economic, technical, political or/and social life of a given place in the world, especially in impoverished, formerly colonized regions.
"Anthropology: History, Culture, Philosophy" (Anthropologie: Geschichte, Kultur, Philosophie): On the basis of an analysis of central paradigms of anthropology, Wulf here further developed the concept of a historical anthropology into a historical-cultural anthropology. This is created in an exchange with the paradigms of evolution/hominization, of philosophical anthropology, of anthropology in historical scholarship (historical anthropology), and of cultural anthropology / ethnology. Today it is considered imperative to develop anthropology as a transcultural and transdisciplinary research field that involves the interleaving of general and particular, global and local, and diachronic and synchronic perspectives with the goal of researching the "unitas multiplex" of humankind. In view of this aspiration, it is not possible to narrowly guide the concept of anthropology in one direction or the other. That's why a dynamic concept of anthropology that is open to change is recommended here. With this anthropology concept, epistemological conditions are created which respond to the demands of anthropological research in a globalized world. This anthropology concept has no systematic character, but instead one that is more heuristic. It can be specified and modified depending on the context. Its heuristic value consists first and foremost in making research multidimensional both in terms of content and method and thus more capable of conforming to the world's changing conditions.
Multimodal anthropology is not a new concept. It has been a fundamental part of anthropological research and fieldwork from the early days of the disciple. Anthropologists have been experimenting with different forms media technologies throughout the twentieth century whenever confronted with the limitation of text-based ethnography. Multimodal is a term that has readily been used since the 1970s in varied disciplines as psychotherapy, phonetics, genetics, literature and medicine to characterize different approaches to carrying out scientific research that involves to a certain degree, thinking outside of the box. In the early 1990s, semioticians used the terms to discuss different forms of communication across different media, eventually including digital media.