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By Jeremy MacClancy

This articulate and authoritative survey of either the preferred and educational tendencies in anthropology demonstrates the large relevance of anthropological wisdom and argues for a extra inclusive perception of the self-discipline that engages the general public imagination.

  • Demonstrates the evolving social contexts of British anthropological conception and perform from the mid-19th century
  • Highlights the significance of renowned anthropology in forming and maintaining the pro discipline
  • Explores the prior and current cross-fertilization of anthropologists, scientists and favorite literary figures
  • Assesses the pioneering efforts on-line to boost the function of anthropology in public debates
  • Appeals to a broader readership drawn to cultural and highbrow history

Chapter 1 Beating the boundaries of self-discipline? (pages 1–57):
Chapter 2 John Layard, “Study of a Failure” (pages 58–80):
Chapter three Geoffrey Gorer, “Britain's Margaret Mead” (pages 81–109):
Chapter four Robert Graves (pages 110–134):
Chapter five Mass statement (pages 135–157):
Chapter 6 The Literary photo of the Anthropologist (pages 158–183):
Chapter 7 Parting reviews (pages 184–192):

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Sample text

In his analysis of 1960s British anthropology, the US anthropologist Robert F. Murphy described it as a tightly controlled face-to-face community where hierarchy, compared to its US counterpart, was rigidly maintained: “One receives a ‘call’ to join this or that venerable institution . . The reality, of course, is that major appointments involve wonderful scheming and Byzantine political maneuvering, and much scholarly activity and deportment is anticipatory of an eventual ‘call’ ” (Murphy 1972: 21).

39 groups in out-of-the-way areas which were not politically sensitive (Pels 2011: 798). This bureaucratic aversion to activists, grounded on a fear they would foment, in the terms of the time, “native agitation,” had in fact operated since the 1930s. Malinowski repeatedly warned the radically inclined attending his seminar that they had to choose between their politics and anthropology (Stocking 1996: 412). In 1931 a promising student of his was refused entry to Malawi and then denied a fellowship in Australia because of his political views.

Indeed his modern-day biographer ranks him and H. G. Wells as “the most important advocates of secularism in the English-speaking world in the twentieth century” (Ackerman 2008: 149). , Mussolini (Besterman 1934: xi–xvii). A host of modernist authors used Frazer’s works in developing their own complex versions of primitivism, where the negative vied with the positive in mutually unsettling ways (MacClancy 2003). But most were not simply blind followers of Frazer or of anthropology. While several of these novelists valued ethnographic detail they could at the same time be skeptical of anthropological Beating the Bounds of Discipline?

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