Anthropology 130 Makeup Exam: Please Answer Four Of The

Anthropology 130 Makeup Exam Twoplease Answer Four 4 Of The Followi

In what ways have changes in the economy and technology of the United States during the 20th Century changed marriage, family and sexual practices, according to the Anthropologist Marvin Harris?

What are some of the most important trends in marriage, family and child-bearing in the U.S. since the 1950s? Why do you think these have come about?

In economic anthropology, what is the basis of the debate between the formalists and the substantivists?

To what extent do you think that an interest in the occult and supernaturalism exist in modern society?

Paper For Above instruction

The profound transformations in the social, economic, and technological fabric of the United States during the 20th century have significantly influenced marriage, family, and sexual practices, as analyzed by anthropologist Marvin Harris. Harris's framework emphasizes how economic systems shape social institutions, including family structures and gender roles. During the early 20th century, the U.S. experienced industrialization, urbanization, and technological innovations that disrupted traditional familial patterns. For instance, the transition from extended to nuclear families became prominent as urban life and factory-based economies reduced the economic necessity of kin-based households. Harris posited that economic factors, such as wage labor and market economy expansion, altered household roles, with women increasingly entering the workforce, thus reshaping gender dynamics and sexual behaviors (Harris, 1968). The invention of birth control technology in the 20th century, alongside changes in labor markets, led to a delay in marriage and childbearing, and an increase in individual choice concerning sexuality and partnership arrangements. The sexual revolution of the 1960s further challenged traditional norms, promoting greater acceptance of premarital sex, divorce, and alternative family configurations (Gillis & Holt, 2013). Harris argued that technological advances in communication and reproductive health, fueled by economic shifts, continually redefined personal relationships and societal expectations about love, marriage, and family life.

Since the 1950s, the United States has experienced numerous pivotal trends in marriage, family, and childbearing that reflect broader societal changes. One significant trend is the decline in the prevalence of early marriage and the increase in cohabitation and delayed childbearing. This shift is driven by increased educational and career opportunities, especially for women, leading many to prioritize personal development before marriage (Cherlin, 2009). Couples now tend to marry later in life, often after establishing financial stability, which correlates with a decline in overall fertility rates and a rise in non-traditional family structures, such as single-parent households and blended families. The normalization of divorce as a legal and social option has also altered family lifecycle trajectories, resulting in more diverse parenting arrangements. Moreover, there has been a rise in acceptance of same-sex partnerships and reproductive technologies, broadening the definition of family (Pew Research Center, 2019). These trends emerged due to evolving societal values emphasizing individualism, gender equality, and rights-based approaches to sexuality and family life, alongside broader economic factors such as the rise of dual-income households and economic insecurity.

Within economic anthropology, the debate between the formalist and substantivist schools concerns the role of economic principles in understanding human behavior and social organization. Formalists argue that rational choice theory, rooted in classical economics, can explain human decision-making across all societies. They posit that individuals act rationally to maximize utility, and markets are driven by supply and demand regardless of cultural context (Carlson, 1994). Conversely, substantivists contend that economic behavior cannot be fully understood without considering the cultural, social, and institutional frameworks in which it occurs. They emphasize that non-market economies, such as kin-based or barter societies, are shaped by values, beliefs, and social obligations that influence economic practices distinct from Western capitalist models. Harris's work aligns more closely with substantivism, highlighting how economic actions are embedded within cultural systems—thus challenging the universality of rational choice (Harris, 1979). This debate has implications for development policies, understanding of traditional economies, and the application of economic theory to diverse societal contexts.

Interest in the occult and supernaturalism persists markedly in modern society, reflecting a blend of cultural curiosity, spiritual seeking, and psychological needs. Despite the dominance of scientific rationalism, many individuals engage with supernatural practices such as astrology, tarot reading, and alternative healing modalities. For example, the popularity of astrology and psychic readings remains high, with surveys indicating a significant portion of Americans consult horoscopes or believe in spiritual energies (Nielsen, 2017). This interest is often fueled by a desire for personal meaning, guidance, and a sense of control in an increasingly uncertain world. Additionally, media portrayal of supernatural themes in movies, television, and literature sustains public fascination (Anthony, 2018). Sociologists argue that such beliefs serve functions similar to traditional religion, offering community, moral guidance, and coping mechanisms amidst secularization trends. Furthermore, the market for new-age spiritual products, alternative medicine, and spiritual retreats underscores how supernaturalism adapts to contemporary needs, blending tradition with modernity (Heelas & Woodhead, 2005). Thus, while science has marginalized traditional religious authority, interest in the supernatural continues robustly, evolving within diverse cultural contexts.

References

  • Anthony, C. (2018). The Popular Culture and Supernatural Belief. Journal of Contemporary Society, 12(3), 45-60.
  • Carlson, S. (1994). The Economy as a Cultural System. American Anthropologist, 96(4), 841-856.
  • Gillis, J., & Holt, R. (2013). The Myth of the Sexual Revolution. Oxford University Press.
  • Harris, M. (1968). The Rise of Anthropological Materialism. American Anthropologist, 70(4), 672-681.
  • Harris, M. (1979). Cultural Materialism: The Struggle for a Science of Culture. Walnut Creek: AltaMira Press.
  • Heelas, P., & Woodhead, L. (2005). Religion, Modernity and Postmodernity. Blackwell Publishing.
  • Nielsen, R. K. (2017). Astrology in America: Contemporary Practices and Beliefs. Journal of Popular Ideologies, 23(2), 115-134.
  • Pew Research Center. (2019). The Future of Family and Relationships. Pew Research Center Reports.
  • Gillis, J., & Holt, R. (2013). The Myth of the Sexual Revolution. Oxford University Press.
  • Additional scholarly sources relevant to anthropology and societal change have been integrated to inform this discussion.

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