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" "In our day and age, the perspectives from anthropology are just as indispensable as those from philosophy. Anthropology can teach important lessons about the world and the global whirl of cultural mixing, contact and contestation – but it can also teach us about ourselves. Goethe once said that ‘he who speaks no foreign language knows nothing about his own’. And although anthropology is about ‘the other’, it is ultimately also about ‘the self’. For it can tell us that almost unimaginably different lives from our own are meaningful and valuable, that everything could have been different, that a different world is possible, and that even people who seem very different from you and me are, ultimately, like ourselves. Anthropology takes part in the long conversation about what it is to be human, and gives flesh and blood to these fundamental questions. It is a genuinely cosmopolitan discipline in that it does not privilege certain ways of life above others, but charts and compares the full range of solutions to the perennial human challenges. In this respect, anthropology is uniquely a knowledge for the twenty-first century, crucial in our attempts to come to terms with a globalised world, essential for building understanding and respect across real or imagined cultural divides.
And make no mistake, anthropology holds out the keys to a world which has the potential of changing the lives of those who choose to enter it.
Thomas Hylland Eriksen (6 February 1962 – 27 November 2024) was a Norwegian anthropologist. He was a professor of social anthropology at the University of Oslo, as well as the 2015–2016 president of the European Association of Social Anthropologists. He was a member of the Norwegian Academy of Science and Letters.
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Anthropology is an intellectually challenging, theoretically ambitious subject which tries to achieve an understanding of culture, society and humanity through detailed studies of local life, made sense of through comparison and contextualisation. But it is also a form of storytelling about the lives that you and I could have led, but didn’t because we were busy living our own lives.
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It must be added that many anthropologists are satisfied with one or two periods of fieldwork, that not all field studies last for a year or more, and that there are a lot of different ways in which an anthropological investigation can be undertaken, only a few of which have been dealt with here. Yet certain methodological requirements are definite and non-negotiable. Contextualisation is one; another consists of aiming to understand the world of the natives as far as possible in the way they themselves understand it, as a basis for further analysis.