{"id":71421,"date":"2025-02-06T12:02:03","date_gmt":"2025-02-06T12:02:03","guid":{"rendered":"https:\/\/peraltafinancing.com\/anthropology\/anthropology-for-beginners-worldview\/"},"modified":"2025-02-06T12:02:03","modified_gmt":"2025-02-06T12:02:03","slug":"anthropology-for-beginners-worldview","status":"publish","type":"post","link":"https:\/\/fivemor.com\/?p=71421","title":{"rendered":"ANTHROPOLOGY FOR BEGINNERS: Worldview"},"content":{"rendered":"


\n<\/p>\n

\n

\u00a0<\/p>\n

Worldview<\/span><\/b><\/p>\n

Worldview <\/span><\/b>\u00a0<\/span>is the set of cultural and psychological
\nbeliefs held by members of a particular culture; the term was borrowed from the
\nGerman Weltanschauung. It is a concept derived in part from the WHORFIAN
\nHYPOTHESIS, which posited that highly habituated forms of language structured
\nthought and thus, as Edward SAPIR (1929a: 210) argued, “The worlds in
\nwhich different societies live are distinct worlds not merely the same worlds
\nwith different labels.” The term fell out of use, or was replaced by
\n“ideology,” as anthropologists realized that all members of a society
\ndid not in fact share the same cultural values and points of view, and that the
\ncreation and contestation of cultural belief systems were never static (Hill
\n& Mannheim 1992).<\/span><\/p>\n

Background<\/span><\/h2>\n

The concept of
\nworld view is closely tied to an ambitious effort made in the early 1950s by a
\ngroup of scholars at the University of Chicago, guided by Robert Redfield. In
\nRedfield\u2019s book The Folk Culture of Yucatan (1941), he expressed an embryonic
\nconcern with the concept of world view. Redfield\u2019s encounter with an Indian
\nculture which was at grips successively with Spanish and modern urban cultures
\naroused his interest in the evolutionary process and in sociocultural change.
\nHe was impressed by the incurable wound inflicted on the Indian past and,
\nthroughout his career, thought of primitive culture as a broken thing,
\npersisting here and there and striving to defend itself. This view caused
\nRedfield to stress the positive aspects of the primitive condition and to see
\nany evolution therefrom \u2014in spite of reconstructive attempts\u2014as essentially
\ndisruptive and negative. In approaching modern urban culture via the peasant
\nculture which is its rural counterpart, Redfield sought to rediscover the
\npurity of folk culture and, indeed, to reimpose it by a concern with the good
\nlife and by an interest in the cause of peace and understanding among nations.
\nIn its final metamorphosis, influenced by the theories of orientalists, the
\nconcept of world view merged with the concept of \u201cGreat\u201d and \u201cLittle\u201d traditions,
\nwhich contains a more balanced evolutionary view of the loss of purity.
\nRedfield\u2019s original concern with levels of understanding among individuals who
\nhold diverse world views developed into the study of interactions between high
\nand low, intellectual and lay, urban and village cultures within a great
\ncivilization.<\/span><\/p>\n

Theoretical development<\/span><\/h2>\n

In a seminal
\npaper, \u201cWorld View and Social Relations in Guatemala,\u201d Sol Tax (1941)
\ndistinguished world view from social relations, although he suggested that perception
\nof the latter enters into the \u201cmental apprehension of reality\u201d that is world
\nview. Tax observed that Guatemalan Indians, who do not acculturate to Ladinos
\nor to each other, continue to have a primitive world view, although they appear
\nto have had a \u201ccivilized\u201d type of impersonal, market-oriented system of
\nsocioeconomic relations since pre-Columbian times. The first explicit
\nelaboration of the concept occurred in Redfleld\u2019s article \u201cThe Primitive World
\nView\u201d (1952). Here he clearly emphasized the individual: self is the axis of
\nworld view, which is the way a man in a particular society sees himself in
\nrelation to everything around him. Redfield was primarily interested in world
\nviews that characterize whole peoples and have been generally developed without
\nthe assistance of the specialized philosopher; he distinguished these from a
\n\u201ccosmology,\u201d or the systematic reflections of the specialized thinker. He
\nhypothesized that there are certain universal elements of world views. Every
\nworld view distinguishes (a) part of the self from another part, thus
\nestablishing, as it were, a dialogue within the self; (b) a human nature from
\nthat which is nonhuman; (c) classes and categories of the human, i.e., social
\npersons (e.g., groupings of persons who are intimate and similar, others who
\nare far and different); and (d) an entity called nature and another described
\nin shorthand as God, within the nonhuman. Further, every world view includes
\n(e) an orientation of the self in time and space by means of major natural
\nphenomena; and (f) a similar orientation to life crises in human existence. The
\nfirst explicit elaboration of the concept occurred in Redfleld\u2019s article \u201cThe
\nPrimitive World View\u201d (1952). Here he clearly emphasized the individual: self
\nis the axis of world view, which is the way a man in a particular society sees
\nhimself in relation to everything around him. Redfield was primarily interested
\nin world views that characterize whole peoples and have been generally
\ndeveloped without the assistance of the specialized philosopher; he
\ndistinguished these from a \u201ccosmology,\u201d or the systematic reflections of the
\nspecialized thinker. He hypothesized that there are certain universal elements
\nof world views. Every world view distinguishes (a) part of the self from another
\npart, thus establishing, as it were, a dialogue within the self; (b) a human
\nnature from that which is nonhuman; (c) classes and categories of the human,
\ni.e., social persons (e.g., groupings of persons who are intimate and similar,
\nothers who are far and different); and (d) an entity called nature and another
\ndescribed in shorthand as God, within the nonhuman. Further, every world view
\nincludes (e) an orientation of the self in time and space by means of major
\nnatural phenomena; and (f) a similar orientation to life crises in human
\nexistence.<\/span><\/p>\n

In its current
\nconnotation, worldview is seen as a combination of the following information
\nwhich social scientists can gather from the field (E. M. Mendelson 1956):<\/span><\/p>\n

1.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/span><\/span><\/span>Cognitive systems at the level
\nof the scientific world view<\/span><\/p>\n

2.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/span><\/span><\/span>Natural (biology, chemistry,
\nphysics)<\/span><\/p>\n

3.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/span><\/span><\/span>Social (psychology, sociology,
\ncommunications, history, cosmology) <\/span><\/p>\n

4.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/span><\/span><\/span>Parasocial (theology,
\ncomparative religion)<\/span><\/p>\n

5.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/span><\/span><\/span>Attitude systems at the level
\nof any world view (mineral, animal, vegetal, human, para-natural)<\/span><\/p>\n

6.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0
\n<\/span><\/span><\/span>Action systems at the level of
\ndirect behavioral observation (medicine, agriculture, technologies, ritual,
\netc.) <\/span><\/p>\n

Further reading: https:\/\/www.encyclopedia.com\/social-sciences\/applied-and-social-sciences-magazines\/world-view<\/a>
\n<\/span><\/b><\/p>\n

Further reading for research: <\/span><\/b><\/p>\n

Bunzel, Ruth
\n1952\u00a0Chichicastenango: A Guatemalan Village.\u00a0Seattle: Univ. of
\nWashington Press.<\/span><\/p>\n

Durkheim, Emile; and Mauss, Marcel (1903)
\n1963\u00a0Primitive Classification.\u00a0Translated and edited with an
\nintroduction by Rodney Needham. Univ. of Chicago Press. First published as \u201cDe
\nquelques formes primitives de classification\u201d in Volume 6 of\u00a0Annee
\nsocio-logique.<\/span><\/p>\n

Geertz, Clifford
\n1957 Ethos, World-view and the Analysis of Sacred Symbols. Antioch Review
\n17:421-437.<\/span><\/p>\n

Guiteras-Holmes,
\nCalixta 1961 Perils of the Soul: The World View of a Tzotril Indian. New York:
\nFree Press.<\/span><\/p>\n

<\/p>\n

\u00a0<\/p>\n

<\/span><\/p>\n

Horton, Robin
\n1960 A Definition of Religion and Its Uses. Journal of the Royal
\nAnthropological Institute of Great Britain and Ireland 90, no. 2:201-226.<\/span><\/p>\n

Kluckhohn, Clyde
\n1951 Values and Value-orientations in the Theory of Action: An Exploration in
\nDefinition and Classification. Pages 388-433 in Talcott Parsons and Edward
\nShils (editors), Toward a General Theory of Action. Cambridge, Mass.: Harvard
\nUniv. Press.<\/span><\/p>\n

Leslie, Charles
\nM. 1960 Now We Are Civilized: A Study of the World View of the Zapotec Indians
\nof Mitla, Oaxaca. Detroit, Mich.: Wayne Univ. Press.<\/span><\/p>\n

Mendelson, E. M.
\n1956 World-view. Ph.D. dissertation, Univ. of Chicago.<\/span><\/p>\n

Mendelson, E. M.
\n1958 The King, the Traitor, and the Cross: An Interpretation of a Highland Maya
\nReligious Conflict. Diogenes 21:1-10.<\/span><\/p>\n

Mendelson, E. M.
\n1959 Maximon: An Iconographical Introduction. Man 59:57-60.<\/span><\/p>\n

Mendelson, E. M.
\n1965 Los escandalos de Maximon. Seminario de Integracion Social, Publication
\nNo. 19. Guatemala City: Ministerio de Educacion.<\/span><\/p>\n

Redfield, Robert
\n1941 The Folk Culture of Yucatan. Univ. of Chicago Press.<\/span><\/p>\n

Redfield, Robert
\n1952 The Primitive World View. American Philosophical Society, Proceedings
\n96:30-36.<\/span><\/p>\n

Redfield, Robert
\n1953 The Primitive World and Its Transformations. Ithaca, N.Y.: Cornell Univ.
\nPress. \u2192 A paperback edition was published in 1957.<\/span><\/p>\n

Redfield, Robert
\n1955 The Little Community: Viewpoints for the Study of a Human Whole. Univ. of
\nChicago Press. A paperback edition, bound together with Peasant Society and
\nCulture, was published in 1961 by Cambridge University Press.<\/span><\/p>\n

Redfield, Robert
\n1956 Peasant Society and Culture: An Anthropological Approach to Civilization.
\nUniv. of Chicago Press. A paperback edition, bound together with The Little
\nCommunity, was published in 1961 by Cambridge University Press.<\/span><\/p>\n

Tax, Sol 1941
\nWorld View and Social Relations in Guatemala. American Anthropologist New
\nSeries 43: 27-42.<\/span><\/p>\n

<\/p>\n

\u00a0<\/p>\n

<\/span><\/b><\/p>\n

<\/p>\n

\u00a0<\/p>\n

<\/span><\/p>\n<\/div>\n\n","protected":false},"excerpt":{"rendered":"

\u00a0 Worldview Worldview \u00a0is the set of cultural and psychological beliefs held by members of a particular culture; the term was borrowed from the German Weltanschauung. It is a concept derived in part from the WHORFIAN HYPOTHESIS, which posited that highly habituated forms of language structured thought and thus, as Edward SAPIR (1929a: 210) argued, […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[11767],"tags":[3735,2737,37375],"dealstore":[],"offerexpiration":[],"class_list":["post-71421","post","type-post","status-publish","format-standard","hentry","category-anthropology","tag-anthropology","tag-beginners","tag-worldview"],"yoast_head":"\nANTHROPOLOGY FOR BEGINNERS: Worldview - Som2ny Network<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/fivemor.com\/?p=71421\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"ANTHROPOLOGY FOR BEGINNERS: Worldview - Som2ny Network\" \/>\n<meta property=\"og:description\" content=\"\u00a0 Worldview Worldview \u00a0is the set of cultural and psychological beliefs held by members of a particular culture; the term was borrowed from the German Weltanschauung. 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