Instruct: Given a question, retrieve relevant passages that answer the question.
Query: When was the term anthropology first used?
History of anthropology in this article refers primarily to the 18th- and 19th-century precursors of modern anthropology. The term anthropology itself, innovated as a New Latin scientific word during the Renaissance, has always meant "the study (or science) of man". The topics to be included and the terminology have varied historically. At present they are more elaborate than they were during the development of anthropology. For a presentation of modern social and cultural anthropology as they have developed in Britain, France, and North America since approximately 1900, see the relevant sections under Anthropology.
Sporadic use of the term for some of the subject matter occurred subsequently, such as the use by Étienne Serres in 1839 to describe the natural history, or paleontology, of man, based on comparative anatomy, and the creation of a chair in anthropology and ethnography in 1850 at the National Museum of Natural History (France) by Jean Louis Armand de Quatrefages de Bréau. Various short-lived organizations of anthropologists had already been formed. The Société Ethnologique de Paris, the first to use Ethnology, was formed in 1839. Its members were primarily anti-slavery activists. When slavery was abolished in France in 1848 the Société was abandoned.
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.
The term has been used in modern times as a designation in physical anthropology, ethnography and comparative linguistics. 
In anthropology, it was used in a racial sense for "white people" (the Caucasian race). In linguistics it was used as a term for the Indo-European languages. These uses are now mostly obsolete. In a linguistic sense, only the Semitic peoples form a well-defined family. The Indo-European group is no longer known as "Japhetite", and the Hamitic group is now recognized as paraphyletic within the Afro-Asiatic family.
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:
The first version stated that "National, religious, geographic, linguistic and cultural groups do not necessarily coincide with racial groups: and the cultural traits of such groups have no demonstrated genetic connection with racial traits. Because serious errors of this kind are habitually committed when the term ‘race’ is used in popular parlance, it would be better when speaking of human races to drop the term ‘race’ altogether and speak of ethnic groups." The revised version instead stated that the experts "agreed to reserve race as the word to be used for anthropological classification of groups showing definite combinations of physical (including physiological) traits in characteristic proportions."
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
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.
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.
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.
Bošković taught his first academic course at the University of St Andrews in the Martinmas Term of 1994 ("Mesoamerican Pre-Columbian Civilisations", at the Honours’ level), and began teaching part-time at the Faculty of Social Sciences of the University of Ljubljana in 2000 (courses "Contemporary Anthropology" and "Anthropology and Feminism", at the M.A. level). However, his most important teaching experience was when he moved to the Department of Anthropology of the University of Brasília, where he was influenced by Mariza Peirano's and Roberto Cardoso de Oliveira's (1928–2006) concept of a horizontally-structured anthropology. (This will later influence his interest in "World Anthropologies.") In Brasília, Bošković taught courses on gender, myth, anthropological theory, Latin America, but also started to develop some interest in the concept of Europe, as he was actually hired as "Visiting Professor of European Ethnology." His monograph on Mesoamerica ("Mesoamerican Religions and Archaeology: Essays in Pre-Columbian Civilizations") was published by Archaeopress in January 2017.
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.
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.
The basic premise is that economic activities can only be fully understood in the context of the society that creates them. The concept of "value" is a social construct, and as such is defined by the culture using the concept. Yet we can gain some insights into modern patterns of exchange, value, and wealth by examining previous societies. An anthropological approach to economic processes allows us to critically examine the cultural biases inherent in the principles of modern economics. Anthropological linguistics is a related field that looks at the terms we use to describe economic relations and the ecologies they are set within. Many anthropological economists (or economic anthropologists) are reacting against what they see as the portrayal of modern society as an economic machine that merely produces and consumes.
The third or global stage has so far yielded four books: Non-Lieux, "Introduction à une anthropologie de la surmodernité" (1992); trs. as "Non-Places: Introduction to an Anthropology of Supermodernity" (1995); "Le Sens des autres: Actualité de l’anthropologie" (1994); trs. as "A Sense for the Other: The Timeliness and Relevance of Anthropology" (1998); "Pour une anthropologie des mondes contemporains" (1994); trs. as "An Anthropology for Contemporaneous Worlds" (1998); and "La Guerre des rêves: exercises d’ethno-fiction" (1997); trs. as "The War of Dreams: Exercises in Ethno-Fiction" (1999). Taken together these works comprise an extended meditation on the disparity between observations made in the course of anthropological fieldwork in the first and the second stages of his career. It is at least partially the result of Augé’s travels—for instance, his concept of the non-place refers to those spaces one typically encounters when travelling such as airports, bus terminals, hotels and so on, which one often only remembers in very generic terms. Ultimately, his aim is to theorise *globalisation as it is lived in properly global terms; it is also an attempt to reinvigorate the discipline of anthropology as a whole. To that end he deploys a number of novel writing techniques, describing the synthetic results as ‘ethno-novels’.
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.
Eriksen and Nielsen use the term proto-anthropology to refer to near-anthropological writings, which contain some of the criteria for being anthropology, but not all. They classify proto-anthropology as being "travel writing or social philosophy", going on to assert "It is only when these aspects... are fused, that is, when data and theory are brought together, that anthropology appears."[21] This process began to occur in the 18th century of the Age of Enlightenment.
"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.
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.
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.
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."
In the wake of Gayle Rubin and her critique of "the sex/gender system," the anthropology of women transformed into an anthropology of gender. Gender was a set of meanings and relationships related to but not isomorphic with biological sex. Women was not a universal community or category that was self-evident. Following the rise of women of color feminism, the anthropology of gender critiqued the early goals of first-wave feminists and anthropologists as overly concerned with bourgeois social ambitions. It did so through a move from documenting the experience of women as a universal population to interpreting the place of gender in broader patterns of meaning, interaction, and power. This includes the work of women anthropologists Henrietta Moore and Ethel Albert. Moore contended that anthropology, even when carried out by women, tended to "[order] the world into a male idiom [. . .] because researchers are either men or women trained in a male oriented discipline". Anthropology's theoretical architecture and practical methods, Moore argued, were so overwhelmingly influenced by sexist ideology (anthropology was commonly termed the "study of man" for much of the twentieth century) that without serious self-examination and a conscious effort to counter this bias, anthropology could not meaningfully represent female experience.
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.
When feminist anthropology first developed, it was intended to be the subdiscipline of the anthropology of women.  However, feminist cultural anthropology arose as a subfield itself when anthropologists started to realize that women's and gender studies weren’t published as frequently as other topics in anthropology. As feminist anthropology began being practiced by more people and cultural aspects such as race, values, and customs started being considered, focuses on personal identity and differences between people in varying cultures became the main idea surrounding feminist cultural anthropology.  With this advance, female anthropologists started focusing on all aspects of gender and sex and how they vary culturally.  With a focus on feminism through an anthropological lens, women’s role in society and their contributions to the social sciences formed itself a new subfield known as feminist cultural anthropology.