Saturday, November 28, 2015

Gift Giving Guide: Anthropology Style 4.0

It is the holiday seasons, and here are some gift suggestions for that special anthropologist in your life.  You may want to consider any one of these great gift ideas for the anthropologist you know...

For the Cultural Anthropologist

Cultural anthropologists study various aspects of modern (and in some cases, historic) cultures.  They rely heavily on anthropological theory of some great anthropologists, including Marvin Harris.  Some of the original books are difficult to come by, while some are easy to come by.  Whichever the case this older edition of a book by Marvin Harris may be just the gift your cultural anthropologist is looking for.  It is available through VintageCarolina.



For the Linguistic Anthropologist

Linguistic anthropologists study language and culture, which makes getting the perfect gift tough.  But why not get this awesome tshirt?  Because who doesn't like ninjas?  The shirt is available in various colors through Teeburon.



For the Archaeologist

Archaeologists study people and cultures of the past in premodern and historic periods.  They are often characterized by adventures, artifacts, and more, but they are not always working in the field.  They do spend quite a bit of downtime in labs.  So this archaeologically themed decoration may be just the thing!  Check it out, available through SouthwestBunnyCraft.



For the Biological Anthropologist

Biological anthropologist study the biological aspects of humans, which ranges from the study of primates, genetics, skeletal biology, and human evolution.  Help the biological anthropologist in your life look stylish and discipline appropriate in this beautiful cuff.  JezebelCharms has this and many other biological anthropology appropriate cuffs.



Saturday, November 21, 2015

Spotlight on Students: Mendelian Genetics

The following is a post that features the exemplary work of one of my Anthropology 102: Introduction to Physical Anthropology students.  In this assignment he was tasked with addressing a problem involving Mendelian Genetics of Inheritance.  The background of this assignment was that students were tasked with discovery the parentage of a mystery alien individual from a group of alien species.  

Kerbori, canine-like aliens, featured in this assignment.  Picture illustrated by Kathryn Barker.


By: Robert Stolting

The crew of the SS Adventurer, including myself, have been tasked to explore deep space in the search for life and more importantly advanced culture. In this search to find life and culture and to document it we found an occupied planet known as Zanku by the local population in the Circinus Galaxy. Zanku is a planet inhabited by the Kerbori, a species of intelligent beings that have canine like features. The Kerbori are covered in fur and have dog like tails and ears.

The leaders of the Kerbori, Morgan and his wife Buu, extended their hand in friendship and hosted a party in honor of the crew of the SS Adventurer. Shortly into the festivities two Kerbori began fighting with each other over the relationship to a Kerbori boy named Seth. Seth is the son of Kittsa, who is the daughter of Morgan and Buu. The two Kerbori males asserted that they are Seth's father and vow a fight to the death to determine who is the father. Kittsa was unsure of who the father was and confirmed either could be Seths father.

The Captain of the SS Adventurer, in an attempt to prevent bloodshed, tasked me, the team's Physical Anthropologist in determining the father and restoring order. I retreated to the University to determine what traits of the Kerbori are inherited through mendelian genetics.  Mendelian genetics are the phenotypical (physical) expression of pairs of genes known as alleles that make up an individual's genotype for a specific inherited trait (Jurmain et al. 81). Mendelian traits can either be homozygous, they have two of the same allele, or heterozygous where the alleles in the pair are the same (Jurmain et al. 80). Traits that are dominate will be expressed in the phenotype if they are homozygous or heterozygous. Recessive traits are only expressed when both alleles are recessive, or homozygous recessive (Jurmain et al. 79, 80).

At the university I discovered that ear shape, fur color, and tail shape are traits inherited through mendelian genetics in the Kerbori. I also learned from the family that for at least 15 generations the royal family have always had large ears, a dominate trait and presumably a homozygous trait because of the number of generations without small ears.

The first trait that was analyzed was ear shape. Kittsa was determined to have a homozygous trait for large ears because of the before mentioned family linage. Potential father one has large ears and could be either homozygous or heterozygous for large ears. Potential father two has small ears and must be homozygous small because it is a recessive trait. Seth has large ears so Punnett Squares were performed with the above information to determine which father with Kittsa could produce large ears in Seth. Punnett Squares are a tool used to separate the parent genotypes and figure out the probability of children for any given trait (Jurmain et al. 81). The punnett squares for the trait of large ears in Seth were inconclusive. Either father could have produced offspring with Kittsa that would result in children with large ears (Figure 1).

The next trait investigated was the trait for tail shape. I had learned in the University that straight tails are the dominant phenotype for tails and that nubs are recessive. There is a third shape curly that is recessive to straight but dominant to nub. Kittsa has a nub tail and must be homozygous recessive for the trait because nub tails are only expressed in the phenotype if both alleles are for nub shaped tails. Potential Father 1 has a curly tail and must be either homozygous or heterozygous for curly. If he is heterozygous then the other allele besides curly must be nub.  If it was straight then the straight trait would be present in the genotype. Potential Father 2 has a straight tail and can be either homozygous or heterozygous for straight. The receiver can be
either nub or curly because they would not be expressed in the phenotype. Seth the son has a straight tail. So punnett squares were created to see which father could produce offspring with a straight tail.

The results from the punnett squares related to the type of tail present in Seth conclusively answered who is the father of Seth. Potential Father 2 is the father. Seth has a straight tail. Potential Father 2 has a straight tail and straight tails are the most dominate tail type and could produce the phenotype for a straight tail. Potential Father 1 had a curly tail. This trait is dominant to the nub type but recessive to straight. Kittsa is homozygous for nub and this combination of nub and curly could not produce an offspring with a straight tail. This conclusively proves that Potential Father 2 is that father of Seth (Figure 2).


 The final trait fur color was not used. Both fathers had blue hair and it was impossible to determine if either was homozygous or heterozygous for the the trait. The punnett squares would look the same for both fathers and was not useful in determining the father. The father must be heterozygous for the trait and carry the allele for white fur because Seth is homozygous white, a recessive trait.

Presenting this report to the Captain of the SS Adventurer and to the leaders of the Kerbori Morgan, Buu, their daughter Kittsa, and the potential fathers prevented bloodshed. All parties agreed with the results that Potential Father 2 was the father of Seth. This act has brought the relationship between the Kerbori and Humans closer and initiates what will be sure to become a rewarding partnership. The mission of the SS adventurer has been advanced as much knowledge has been gained of another culture in the vast universe.

References Cited

Jurmain, Robert, Lynn Kilgore, Wenda Trevathan, and Russell L. Ciochon. Introduction to Physical Anthropology ., 2014. Print.

Saturday, November 14, 2015

Spotlight on Students: Race Essay

The following is a post dedicated to the exemplary work of my students in Anth 102: Introduction to Physical Anthropology.  They were tasked with explaining how race is not a biologically supportable concept and instead is a socially constructed one.  Please take the time to read these students' work and provide them your appreciation for their hard work.


By: James Odoan



Based on physical differences, primarily visual, people have been conditioned to viewing human “races” as containing inherently separate divisions, with an emphasis on the tones of our skin as a measurement of intellect. This paper will focus on the physical variation of skin color as a geographical trait that has developed and evolved as humans have migrated out of the higher temperature regions into territories where there would be less essential direct sunlight. This paper will also focus on the biology and health risks that are linked to sunlight and skin variations and why skin color is relevant to the regions in which we live.
To understand the fundamentals of skin color and the many variations that exist, first we must explore the science involved, explaining why we have skin color to begin with. Correlating closely with the sun’s ultraviolet (UV) rays and geographical location, variations in skin color are adaptive traits. Anthropologists agree that as early Hominin began settling in regions with higher temperatures, being a species that was mostly covered in hair, “these Hominins lived in hot equatorial environments and had to cope with external heat loads in addition to those generated by elevated metabolism” (Joblonski 2015), would have found it increasingly difficult to evaporate sweat, eventually resulting in the loss of functional body hair, “the loss of body hair left the surface of the skin increasingly vulnerable to a battery of environmental assaults” (Jablonski 2015). The good thing about the loss of body hair, was that it would lead to the increased production of sweat glands allowing for easy evaporation of sweat, and thereby cooling the body more efficiently. On the other hand, one problem with having less hair, is exposure to the Sun’s harmful UV rays. UV rays, which are broken in to two types, UVA, (long wave), and UVB, (short wave), have been known for causing serious medical conditions. “By damaging the skins cellular DNA, Excessive UV radiation produces mutations that can lead to skin cancer” (Epstein, Wang 2015). Medical science has shown how dark and light skin tones have a different reflective value, or in short, the amount of physical light that reflects off of the surface of the skin. The only solution to protect ourselves from the harmful UV rays was for our bodies to develop more Melanocytes, which are melanin producing cells, ”the basic features of these cells are the ability to produce Melanin” (Cichorek, Wuchulska, Staziewicz, Tymiska 2013), which would produce the amount of Melanin that is necessary to turn skin dark, protecting itself from damaging radiation from the sun.
This new darker skin would allow for enough Vitamin D to absorb adequate amounts of calcium needed for strong bones. Lack of Vitamin D can be the cause of many medical conditions “Mounting evidence suggests that Vitamin D deficiency could be linked to several chronic diseases, including cardiovascular disease and cancer” (Forrest 2011).  Early humans that were located primarily around the equator were developing darker skin to protect themselves from harmful radiation that could cause deadly melanomas (skin cancers). Being a primary source of Vitamin D, the direct sunlight that was at the equator was more than people of that region needed. “Pigmentation reduces Vitamin D production in the skin” (Harris 2015). A process idyllic for humans residing in areas of direct sunlight, this would be ideal if humans were to isolate themselves to this specific location, but this would not be the case.
At some point in history human beings began to migrate north into new regions where sunlight would not be as direct as at the equator, resulting in much cooler conditions. “In ancient Africa, melanin acted as a natural sunscreen to protect people from the dangers while still allowing the benefits of Vitamin D synthesis from the sun” (King 2012). Ultra Violet rays being much lower in the north “the adaptive sunscreen of melanin” (King 2012), or dark skin, would prove to be a disadvantage resulting in the evolution of light pigmented skin. This light skin along with plenty of sunlight would be efficient in synthesizing Vitamin D, preventing acquired medical conditions that result from Vitamin D deficiency, such as dental problems and Rickets, a bowing in the large Femur bones in the legs “Characteristic skeletal deformities are bowed legs” (Mestrovic 2015). There are many medical conditions that can be caused and prevented depending on the amount of pigment in our skin.
 Pigment in our skin has proved to be capable of provoking what could be considered the worst of humankind’s deliberations of one another, and the evolution of the concept of measuring people’s intelligence, and classification, by the level of pigment in their skin. Which, by the way, would pave a trail of unfortunate events. The classification of humans by the color of their skin can be traced as far back as the ancient Egyptians. ”Ancient Egyptian wall paintings show individuals with different skin color” (Scupin 2013). A long history of the ethnocentric behavior would lead to the terrible atrocities of the American slave trade, anthropometry, and the eugenics movement, to name just a few. As simple a thing such as the shade for which our skin is, appears to have begun a domino effect of tragedies that would pepper Americas history. I wonder, if this is what is meant by the statement, “Correlation does not imply Causation”, it can’t be just a coincidence that dark skin would evolve to become light skin through natural selection, a force that works to the health benefit of humans, only for light skinned people to eventually devise a plan, and through eugenics, attempt an elimination of dark skinned people. This is a troubling thought. “No person or group can be the measure of humanity. All people—in every part of the world in all our cultural, linguistic, and biologic diversity—are equally human” (NAS 1997), We all have our weaknesses’ as well as our strengths, no better, no worse.
The focus of this paper is to try and understand what it is that has been the leading cause for the need of pigment in our skin. While also touching on the dangers of Ultra Violet rays, and our body’s requirement for Vitamin D, the evolution of skin color in humans has been a process of natural selection, defending us from harmful radiation or allowing for enough Vitamin D for strong bones. As well as expressing the perils that dark skinned people have endured given the amount of pigment is in their skin. This paper is not intended to be a systematic chain of events, but only to try and create an understanding of how people have evolved by tracing the evolution of skin tone.
Works Cited

Jablonski, Nina G. "Human Skin Pigmentation as an example of Adaptive Evolution."
 Department of Anthropology, Pennsilvania State University, n.d. Web. 5 Oct. 2015.
 <http://www.amphilsoc.org/sites/default/files/proceedings/Jablonski1561.pdf>.
Epstein, John H., and Stephen Q. Wang. "Understanding UVA and UVB." Skin Cancer
 Foundation, 2015. Web. 6 Oct. 2015. <http://www.skincancer.org/prevention/uva-and-
uvb/understanding-uva- and-uvb>
.Cichorek, Miraslawa, Malgorzata Wuchulska, Aneta Staziewicz, and Agata Tyminska.
"Skin Melanocytes: biology and development." Advances in Dermatology, 2 Feb.2013.Web.6Oct.2015.<http://www.ncbi.nlm.nih.gov/pmc/articles/PMC3834696/>.
Forest, Kimberly. "Prevalene and Correlates of Vitamin D Deficiency." pubmed.gov.. U.S.
 National Library of Medicine, 31 Jan. 2011. Web. 6 Oct. 2015.
<http://www.ncbi.nlm.nih.gov/pubmed/21310306>.
Harris, Susan S. "Vitamin D and African Americans." American Society for Nutrition,
 2006. Web. 6 Oct. 2015. <http://jn.nutrition.org/content/136/4/1126.full>.
King, Barbara J. "For Summers First Day, The Science of Skin Color." 13.7 Cosmos & Culture,
21 June2012. Web. 6 Oct. 2015.<http://www.npr.org/sections/13.7/2012/06/21/155297960/for-
 summers-first-full-day-the-science-of-skin-color-and-vitamin-d>.
"Evaluating Human Genetic Diversity ." National Academy Of Sciences, 1997. Web. 4 Oct.
 2015. <http://www.ncbi.nlm.nih.gov/books/NBK100423/>.11
Mestrovic, MD, PhD, Dr. Tomislav. "Rickets Symptoms." news-medical.net. News Medical Life
 Science & Medicine, 28 June 2015. Web. 11 Oct. 2015. <http://www.news-
medical.net/health/Rickets-Symptoms.aspx>.
Scupin, Raymond. Race and Ethnicity. second ed. Saddle River: Pearson, 2003. 12. Print.

By Mark Scheuermann
 
            Throughout time skin color has not been properly addressed and instead has been used to discriminate, enslave, and even murder entire populations.  Only recently in human history have we been able to discover that skin color is not a social ranking but rather a variation of those of another skin color.  Complex biological processes take place in the skin and can eventually change the skin color in a population.  Thus, certain colors are better adapted to certain parts of the world.  Thanks to this type of information, we have learned that “correlation does not imply causation” when it comes to skin color in many ways.  This positive change of perspective on skin color is due in large part to recent research in human variation and polygenic traits. 
            We will begin with the complex biological processes that take place above and beneath the skin.  Cells on the surface of skin, known as melanocytes, produce melanin as a response to sunlight exposure (Jurmain et al. 415).  Melanin is involved in a few aspects of physical appearance, including eye color, but none more significant than skin color.  Melanin acts as a sunblock for the skin as it absorbs ultraviolet rays from the sun that pose a potential threat in the form of skin cancer (415).  The more melanin, the darker the skin color.  This helps us to understand why populations that originated around the equator have very dark skin.  As hominins began to migrate north to what is now Europe, skin lightened. At first, this puzzled scientists as cloudy skies and colder conditions did not explain why darker skin faded in these areas so quickly.  The answer is likely Vitamin D production as it is very important toward many bodily functions.  Chapter fifteen explains: “…the body’s primary source of vitamin D is its own ability to synthesize it through the interaction of UV radiation… Therefore adequate exposure to sunlight is essential to normal bone growth.” (418).  Thanks to important research it has become clear why modern humans display such a variety of skin color across the globe. 
            Along with melanin and Vitamin D production, polygenic traits are a huge supporting reason as to why “race” is no longer acceptable in the scientific community.  Many traits displayed by different humans are not so black and white.  The shape of the head, eye color, size of the nose, and many other traits are determined by multiple genes, making them polygenic traits.  This makes it extremely difficult to draw a line between different “races” as those of a similar background are likely to display a great amount of variation (394).  Again, much research has gone into studying the reason for different tones of skin and the presence of polygenic characteristics is huge when it comes to the biology behind skin color.
            Taking in the information on skin variation helps us to understand why different skin colors are better suited to certain areas of the world.  Hominins evolved in Africa, but only theories exist on whether or not they had dark skin to begin with.  For example, “Jablonski…has proposed that the earliest hominins may have had light skin covered with dark hair, as seen in chimpanzees and gorillas.” (417).  As hominins evolved (and simultaneously evolved outside of Africa in Eurasia) and began to lose body hair, darker skin became favored.  In northern Europe, the lack of radiation exposure allowed skin color to lighten up for the important process of Vitamin D production.  It is interesting to consider the routes these hominins took as they made their way out of Africa.  A population could suddenly decide to change direction and have no idea that they had likely altered the skin color of their future generations.  Additionally, they subjected themselves to different forms of environmental pressures as they headed into the unknown.  The good that came out of it included increased variation (from living in extreme conditions) and eventually, thanks to natural selection, the best skin color suited to their new environment.
            Finally, we have learned that correlation does not imply causation with human skin variation.  Both Carolus Linnaeus and Johann Friedrich Blumenbach placed humans into categories based not only on skin color but also characteristics of those of a certain color (390).  Today most people would consider this type of perspective both ignorant and arrogant.  Ignorant for the lack of knowledge that we have today and arrogant for describing their own skin color as having the most favorable characteristics.  For instance, not all white-skinned people are gentle, while certainly not all black-skinned people are compulsive as Linnaeus believed.  Unfortunately the belief that darker-skinned individuals were inferior to the European race led to a fear of a weakened society caused by the inferiors (391).  This idea was supported by Francis Galton, cousin of Charles Darwin, who “…wrote and lectured on the necessity of “race improvement” and suggested government regulation of marriage and family size, an approach called eugenics.” (391).  This concept that one race can be superior to another also led to people feeling justification with their ownership of slaves.  In our current society this would be unacceptable and it all traces back to biological discoveries that have shown us why different skin colors exist.
            In class, the anthropometric measurements lab further proved the variation amongst people with similar ethnic backgrounds.  Measurements dealing with cranial capacity and height showed that Caucasians can have a range of cranium sizes and heights.  Such experiments demonstrate how lines are hard to draw between so-called races since different characteristics that once defined race are polygenic (395).  The characteristics are now nearly impossible to categorize based on skin color alone since they are polygenic and hinge on multiple genes.
            Discrimination based on skin color is still prevalent today, but scientific discoveries have led us to believe that skin color is simply a display of human variation rather than a definitive race.  Discoveries on melanin production, ultraviolet radiation and its effects, Vitamin D and its benefits, migration routes, and polygenic traits have given the world the necessary information to no longer see those of a different color as being of a different race.  No longer does correlation imply causation on the subject in the scientific world.  The average citizen may still need further improvement on perspective when it comes to skin color but we are well on our way with more insight on our variation becoming available each day.

Works Cited
Jurmain, Robert, Kilgore, Lynn, Trevathan, Wenda, Ciochon, Russell L. Introduction to Physical
            Anthropology. Belmont, California: Wadsworth, 2014. Print.

 

Saturday, November 7, 2015

Spotlight on Students: Cultural Relativism & Ethnocentrism



The following post features exemplary work from my Anth 101: Introduction to Cultural Anthropology students.  For their assignment on cultural relativism & ethnocentrism they were tasked with a hypothetical situation involving Finnish neighbors and the custom of the baby box. Please acknowledge their hard work by letting them know how well they did and how much you enjoy their work.  :)

DESIREE JOUAN

ANTHROPOLOGY 101: 1002: Introduction to Cultural Anthropology
           
In a world of diverse cultures, opinions, and beliefs, it is easy to neglect the acknowledgment of the different cultures around us. Whatever culture one is born into and raised in is the culture that will seem to be the most normal or socially correct. When one is raised they adopt the opinions, practices, and norms of those around them, not necessarily dismissing the others, but most likely not taking the time to involve themselves in other cultures. It is important as an educated adult to understand the difference between cultural relativism and ethnocentrism in order to have the ability to respectfully agree or disagree with the unique practices of foreign cultures.  
            Supporters of ethnocentrism hold the assumption that their own cultural practices are correct (Anthropology, 12), dismissing the very real possibility of cultural diversity around the globe. An ethnocentric attitude can often result in the lack of desire to understand another’s culture but instead lead to label it as incorrect. Judgement of foreign practices is common among this view point. Like mentioned before, it is normal to feel that one’s own culture is the most comfortable. From an ethnocentric stand point, however, one’s own culture would not only feel most comfortable but most correct. This can result in the idea that foreign cultures are incorrect and should be corrected or dismissed. 
            Cultural relativism is an important principle to adopt for it promotes the understanding of another’s cultural values, practices, and beliefs. It is “the moral and intellectual principle that that one should withhold judgement about strange or exotic beliefs” (11). One who stands by cultural relativistic morals is open to the reasoning behind a tradition or practice they find to be bizarre or unnatural in comparison to their own culture’s social norms.  Cultural relativism eliminates the idea of a universal social standard that ethnocentrism stands by and instead opens the possibilities to cultural diversity. It provides respect for the cultures around us and allows peaceful coexistence between unique communities.  
In a situation where one would come across a foreign family’s baby bed constructed of a cardboard box, one who choses ignorance over education would most likely take an ethnocentric view point.  There would be no attempt to understand the reasoning behind such a bizarre sleeping arrangement for an infant. Emotions evoked may be that of surprise, concern, doubt, and confusion. Although these emotions could also be shared by a culturally relativistic interpretation, it differs by reaction to these emotions, whereas someone with an ethnocentric view would not make an attempt to understand the situation so they could put their concern at ease. Emotions could be followed by anger and disgust and result in a negative conclusion.
From a culturally relativistic point of view, one may first experience confusion but would most likely make an attempt to understand why a baby would sleep in a box. Confusion could result in communicated concern, which could then be followed by conversation and concluded with new knowledge and understanding. It is important to remain open minded of reasoning behind the bizarre and unnatural. Once an explanation has been given, one can then either agree or disagree with the card board box, but the opinion is given thoughtfully.
I find the ethnocentric stand point to be ignorant. If I was ever placed in a situation in which a family showed me a cardboard box for where their future baby would be sleeping, I would genuinely be very concerned. My first opinion would be influenced by the standards of my own culture, where the social norm is to lay infants down to rest in blanketed and cushioned cribs. Once the family explained the importance of this tradition, however, I would then be able to set aside concern and instead replace it with understanding. In this circumstance, I would be displaying cultural relativism, setting aside judgement and being open to the tradition of Finnish culture.
In conclusion, any appropriate and educated response to a foreign practice will fall under cultural relativism. Ethnocentrism by anthropological standards is inconvenient and impractical when attempting to relate to cultures of interest. Adopting cultural relativism into one’s view point will open the door to better understanding of the cultures around us, which in a country thriving with diverse cultures, is of major importance.
             Works Cited
Vivanco, Robert L. Welsh and Luis A. Cultural Anthropology. Oxford University, n.d. print. 

MIKAYLA STEVENS
ANTHROPOLOGY 101: 1002: Introduction to Cultural Anthropology 


            Like any study, the field of anthropology is subject to a difference of opinions. Over its relatively short existence as a discipline, two generalized methods for interpreting cultures have come to fruition based on those differing opinions: cultural ethnocentrism and cultural relativism. Both concepts are a relevant means for collecting research about varying cultural practices.
There is an exotic tradition of using cardboard box beds for babies in Finland. The idea is that the Finnish government sends expectant mothers a cardboard box containing a mattress and many other things they will need for their baby. Mothers then place the mattress in the box and it becomes their baby’s bed (Lee, Why Finnish Babies Sleep in Cardboard Boxes).
            Due to the controversial nature of the Finnish baby box bed practice, it is the perfect instance for applying both the concept of ethnocentrism and that of cultural relativism. An ethnocentric approach is defined as “the assumption that one’s own way of doing things is correct, while dismissing other people’s practices or views as wrong or ignorant” (Welsch and Vivanco 11). Ethnocentrism sets the observer’s culture as the standard. Any tradition or concept that challenges your own or is too far outside of your own would be simply ridiculous in comparison. Narrow-mindedness rules over tolerance when it comes to an ethnocentric viewpoint, and in some cases this is caused by moral indifference. Another’s culture can be religiously wrong in one’s eyes, for example. This approach to learning about new cultures can often lead to persecution and prejudice.
            Using an ethnocentric mindset to evaluate the aforementioned Finnish tradition, one would draw attention to how taboo it is to make your newborn child sleep in a cardboard box. In America, cardboard box beds are associated with the homeless. To place your child’s mattress in a cardboard box while you and the remainder of your family are more than likely sound asleep in normal mattress and box-spring beds seems selfish and lazy. Almost as if you do not view your child’s comfort as priority. Many of us in America also have far too much pride to accept “government handouts,” especially under the pretense that it would mean our children would not sleep in cribs like they are “supposed” to.
            Now, however, there is the dissimilar concept mentioned earlier: cultural relativism. Cultural relativism is traditionally the preferred method of observation in modern day anthropology. This is the notion of “the moral and intellectual principle that one should withhold judgment about seemingly strange or exotic beliefs and practices. (Welsch and Vivanco 12). Obviously, this is an entirely unbiased and usually ethically sound means of conducting cultural anthropology that is pertinent in today’s increasingly accepting society. As with any other scientific practice, however, there are holes in this belief system. Cultural relativism can justify acceptance for societal traditions, institutions, and practices that are actually detrimental. Being that it is entirely unbiased, it is also entirely receptive to both the negative and positive aspects of situations.
            From a culturally relativistic point of view, one would draw the conclusion that this is a very interesting practice unique to the country of Finland and nothing more. The traditions and morals of America are not important as this is not an American practice. The children are safe and infant mortality rates have actually decreased significantly as a result of this cardboard box tradition (Lee). Had death rates increased, the observer’s opinion would remain the same as cultural relativism leaves no room for judgment no matter the circumstance. The Finnish are simply accepting a government offering that has been widely accepted for decades. It is intriguing and equally as acceptable as any other culture’s means of housing newborns.
            Personally, my feelings on the subject lie on the line of ethnocentrism and cultural relativism. The babies have a place to sleep and clothes to keep them warm, which is more than many countries have the ability or interest in supplying for their children. The only quam I truly have would be the aesthetics of a cardboard bed. In America, cardboard box beds are usually reserved for puppies and kittens, not children. I do not think that a baby really cares if its mattress is in a wooden crib frame or a cardboard box or even a dresser drawer. I, however, would have a hard time getting past the traditional American practice of using a basinet or crib for my child, which would be where my ethnocentric views lie.   
            Ethnocentrism and cultural relativism both have their pros and cons. Both are relevant and useful in studying cultures and their societal norms. As with anything else, the danger lies in extremist interpretations. Observing the Finnish cardboard box baby bed tradition from an ethnocentric stand point leaves one with the belief that it is entirely barbaric and unacceptable and from a culturally relativistic view point it is entirely valid and interesting.
Works Cited
Lee, Helena. "Why Finnish Babies Sleep in Cardboard Boxes - BBC News."BBC News. N.p., 4 June 2013. Web. 15 Sept. 2015.
Welsch, Robert Louis, and Luis Antonio Vivanco. Cultural Anthropology: Asking Questions about Humanity. N.p.: n.p., n.d. Print.