For the past 4 years, I have had the pleasure of working as an Academic Director at an international private school. The position has allowed me to experience the general nuances of international schools, particularly their curriculum. While I am a product of public schools, and I’m aware of the AP program, I was slightly less familiar with IB and its benefits. Both programs allow students to excel well beyond their potential in college, however few schools actually offer both program. From my experience, the main reasons for this are space constraints, and also the cost to educate teachers and coordinators to implement the program.
The American School in Paris is a prime example of a private institution who excels in providing both programs to students. Their IB curriculum is global, stressing serious academic research, critical thinking and oral presentation. Their AP allows students to pursue coursework equivalent to first-year American college courses, thus allowing student to earn college credit and/or advanced placement in American universities and gain admission to many non-American universities. While the ASP AP/IB programs are pristine and well formed, they also have so many more resources for all types of leaners that very few schools provide.
ASP offers an intensive English program that allows students to fully integrate into the classroom, thus promoting inclusion. Their learning support services support a diversity of documented mild learning differences. The program is designed to support Grade K-12 students in need so that they can be successful in our mainstream classrooms. Additionally, they offer service-learning opportunities, which I am a great proponent of as this is something I completed prior to my position working with internationals.
The key component of a successful international program and/or curriculum is creating opportunities. As an anthropologist and student of life myself, I want my students to become more culturally aware and globally minded, and let go of their ethnocentric mindsets. We desire schools that promote personal excellence and inclusion, and also provide a compassionate environment that allows students to feel at home and comfortable to explore their potential. ASP is a prime example of a school that satisfies this need.
I'm very excited to share my new job board, which is now part of the Simply Hired network. The Ancient Digger Job board will feature an array of job categories. Just search using the keyword feature for archaeology jobs, or any other particular field of interest to you. You can also utilize "more filters" to narrow down your search to title, company, job type, education, and experience level.
Posting a job on Ancient Digger's Job Board
If you'd like to post a job on the Ancient Digger Job Board, there are several options:
Option 1
Reach the targeted audience of Ancient Digger and Simply Hired. Your ad will be displayed to qualified candidates alongside relevant content, and its reach will include those visitors of Ancient Digger, and the millions of applicants searching for jobs on Simply Hired.
Reach the targeted audience of Ancient Digger. Your ad will still be displayed to qualified candidates alongside relevant content, but its reach will be limited to just Ancient Digger.
It's always great to hear that what you do, and love to do, is useful, so I appreciate one of our readers contacting me and requesting this information. Many times when we look at the best colleges and universities for anthropology and archaeology, we are dead set on listening to the numbers those college counselors throw at us, saying they have the best faculty and graduation rates. Well, sometimes we want to hear about the nuts and bolts of the program. How the research at those universities and colleges is not only impacting the scientific community, but also opening the eyes of the public about some of the most controversial topics of our time, like evolution.
These schools for Biological and Evolutionary Anthropology and Archaeology are not ranked in any specific order, as I believe they contribute to these fields in their own unique ways. I have put the main area of focus next to the college name, but please remember, many of the biological and evolutionary programs are combined into one department at some schools.
Best Colleges and Universities for Biological and Evolutionary Anthropology and Archaeology
The Leipzig School of Human Origins-Evolutionary and Biological Anthropology
The International Max Planck Research School “The Leipzig School of Human Origins” combines different disciplines to study the evolutionary history of humans and the great apes. The IMPRS LSHO is based at the Max Planck Institute for Evolutionary Anthropology and Leipzig University which both are located in Leipzig, Germany. Their international PhD program brings together PhD students from various scientific backgrounds who select a research topic that falls within the scope of one of the three disciplines: Comparative and Molecular Primatology, Evolutionary and Functional, Genomics, Ancient DNA, Molecular Anthropology and Genome Bioinformatics, Human Paleontology, Prehistoric Archaeology and Archaeological Science. Duke University-Evolutionary and Biological Anthropology
Duke University's Evolutionary Anthropology Department focuses on primate and human anatomy, endocrinology, genetics, behavioral ecology, and cognition. Duke's students go into careers in the sciences, health professions, become advocates for science and evolution in the schools, or other natural science related fields. Of special note, Jane Goodall, one of the world's most notable primatologists, collected close to 50 years of extensive data on our closing living relatives. Now, that data is being curated and digitized at Duke. Another great reason to join this program!
Enjoy this video about Jane Goodall's research:
Yale University-Human Evolutionary Biology and Evolutionary Anthropology
Yale University’s Department of Anthropology was officially founded in 1937 and traces its origins of research and teaching to work done within the Peabody Museum of Natural History (1866) and the Institute of Human Relations (1928). Yale University's biological anthropology department, perhaps, has one of the most extensive collections of laboratories focusing on mammalian morphology, evolution, and molecular anthropology. Temple University-Human Evolutionary Biology and Evolutionary Anthropology Archaeology, linguistic anthropology, biological anthropology and social-cultural anthropology are the basis for study and research at Temple University. Tailored opportunities for education include independent study programs, collaborative research, and attendance at advanced seminars. The Anthropological laboratory and Museum provides ample study opportunity within the four disciplines at the university. Furthermore, it provides excavation collections from the mid-Atlantic region, North America and South America. Students at Temple University can also do mammalian and primate skeletal research. Temple's graduate training program in Human Evolutionary Biology integrates a solid theoretical understanding of problems that are relevant to evolutionary anthropology, the ability to function as anthropologists in the field, and the application of laboratory expertise in the analysis of bio-molecular, anatomical and physiological data.
University of California-Berkeley-Biological Anthropology
The Department of Anthropology at Berkeley has long been ranked among the top five departments in the United States. Berkeley Anthropologists have a history of innovation and leadership in emergent areas of the discipline. The Berkeley faculty includes the largest number of winners of the J. I. Staley Prize, awarded annually to an outstanding anthropology book by a living author, the only discipline-wide award in anthropology.
Rutgers University-Evolutionary Anthropology
Rutgers University offers undergraduate degree programs in Anthropology and two graduate degree tracks. Graduate anthropology students at Rutgers choose either the cultural anthropology program ‘Critical Interventions in Theory and Ethnography’ (CITE) or concentrate on evolutionary anthropology. Graduate Evolutionary Anthropology students receive education in "paleoanthropology" which refers to a blend of “primatology, physical anthropology, and archaeology”. Undergraduate Anthropology students may pursue a B.A. in Anthropology, a B.A. in Cultural Anthropology, a B.S. in Evolutionary Anthropology, or minor in any of the above. Rutgers University faculty members are involved in research projects all over the world, and many of them have authored books on their work and research.
Arizona State University-Evolutionary Anthropology and Bio-archaeology
The Anthropology Department at ASU teaches students how to understand humans in past, present, and future environments by focusing on our evolutionary, social, and cultural make-up. It is also home to world famous programs in anthropological archaeology. The Society for American Archaeology ranked ASU fifth in the nation. ASU is home to The Institute of Human Origins, which is one of the preeminent research organizations in the world devoted to the science of human origins. The Center for Bioarchaeological Research (CBR) at ASU is a state-of the-art facility for bioarchaeological study including those appropriate for gross skeletal and dental observations, histological study and biochemical and biomolecular research. Columbia University-Evolutionary and Biological Anthropology
Undergraduate and graduate students may concentrate in Sociocultural Anthropology, Archaeology or Biological/Physical Anthropology at Columbia University. The Biological/Physical Anthropology program entails the study of evolution, genetics, behavioral ecology and morphology. Possible research opportunities include Columbia faculty projects, the American Museum of Natural History and the Bronx Zoo. Free-Standing Master’s and Ph.D.’s are available in the three anthropology concentrations offered at Columbia. The university claims such distinguished former alumni as Franz Boas, Margaret Mead and Ruth Benedict, among others.
University of Pennsylvania-Evolutionary and Bio-physical anthropology
The University of Pennsylvania provides diversified study in cultural anthropology, archaeology, bio-physical anthropology, and linguistic anthropology. Their cultural anthropology classes provide a more modern approach to study, while the linguistic anthropology courses focuses on communication methods within various cultures. However, bio-physical anthropology gives students a chance to examine human evolution from the standpoint of variability of biology and culture-change interaction. The University of Pennsylvania also provides study opportunity within the field of medical anthropology. Students can engage in field schools, scholarship programs, and fellowships for their anthropological research. Faculty have received awards such as the Victor Turner Award for Ethnographic Writing, the Robert Park Award for Community Studies, and the Cross-Cultural Conference and Communication Award.
University of Notre Dame-Biological Anthropology The University of Notre Dame provides general anthropological coursework in international development studies, the fundamentals of archaeology, biological anthropology, and social-cultural anthropology. Specific areas of study include anthropology of childhood education, and anthropology of war and peace, human Osteology, and anthropology of human rights. Research opportunities include an annual internship at the Smithsonian Institute, research opportunities at the China Biodiversity Conservation Field School in Asia, and a UCLA Summer program for Undergraduate Research. Faculty awards at the University of Notre Dame include the Rev. Edmund P. Joyce CSC Award for Excellence in Undergraduate Teaching, Fellowships from the American Association for the Advancement of Science, the Dockweller Award for Excellence in Undergraduate Advising, the Voices for Truth Award from the Conflict & Peace Institute in Chicago and the Anthropology in the Media Award presented by the American Anthropological Association.
University of Tennessee-Biological Anthropology Topical and geographical diverse aspects of anthropology at the University of Tennessee include cultural anthropology, biological archaeology, and archaeology. The biological anthropology program provides oral biology, human paleontology, and human osteology studies. Research opportunities are located at the Forensic Anthropology Center and the Archaeological Research Laboratory. Faculty at the University of Tennessee have been awarded with honors such as the Dissertation Prize from the Society for American Archaeology, the Excellence in Cultural Resource Management Research Award, and the Doreen Ozker Memorial Fellowship Award.
Boston University-Evolutionary and Biological Anthropology
There are two courses of study in anthropology at Boston University: social anthropology and biological anthropology. The program stresses the equal significance of fieldwork, lab work, and coursework to their students. The department’s strengths are diverse: the study of Islamic societies, democratic transitions, youth culture, evolutionary biology, anatomy, and primate ecology. Their anthropology library contains over 1100 items and 173 periodical titles.
University of Minnesota-Evolutionary and Biological Anthropology
The University of Minnesota offers undergraduate and graduate anthropology programs with emphasis on sociocultural anthropology, archeology, biological anthropology and linguistics. The faculty offers a wide array of coursework across all of the sub-disciplines of anthropology. The University of Minnesota Anthropology Department is also home to two renowned research labs: The Evolutionary Anthropology Laboratory, a multidisciplinary facility combining theoretical perspectives from archeology to primatology; and the Wilford Laboratory of North American Archeology, which specializes in the investigation of the prehistoric and historic archeology of North America. Harvard University-Evolutionary Biology
The Department of Human Evolutionary Biology at Harvard University teaches and engages in field and laboratory research focusing on genetics, anatomy, physiology, and behavior. They are responsible for both undergraduate and graduate degrees in Human Evolutionary Biology.
University of Chicago-Evolutionary Biology
The anthropology program at the University of Chicago provides ample study for comparative and historical approaches to human evolution with specific studies in anatomy, genetics, and the social sciences. These studies include semiotic approaches to culture, human and indigenous rights, and the politics of sexuality and gender.
University of Illinois-Evolutionary and Biological Anthropology
The University of Illinois Anthropology Department in Chicago offers a comprehensive undergraduate program that focuses on three sub-disciplines, including biological anthropology, cultural archaeology, and ethnology. The biological anthropology discipline focuses on studies involving fossil humans, the biology of women, and biological basis for human behavior and evolution. Research topics at the University of Illinois in Chicago have covered the Chicago Area Geographic Information Study, Andean Archeology and work within the Spatial Analysis Laboratory that covers geographic information systems and remote sensory facilities.
New York University-Evolutionary Primatology and Biological Anthropology
Graduate and undergraduate anthropology programs at New York University are considered among the best in the country featuring subdisciplines in sociocultural studies, linguistics, archaeology, and biology. Department faculty are engaged in a variety of programs including Latin American and Caribbean research in conjunction with Columbia University; interdisciplinary scholarship with the Department of Cinema Studies, the Center for Religion and Media, the Center for Culture and Media, the Center for the Study of Human Origins and others. Special programs include Physical Anthropology, Museum Studies, Evolutionary Primatology, and the unique Psyences Project, which provides for the exchange of emerging relevant information across social disciplines including psychiatry, psychology, psychoanalysis and pharmacology.
Honorable Mention Washington University-St. Louis-Evolutionary Anthropology
The anthropology department at Washington University emphasizes human and primate evolution; the ecology and conservation of modern primates; biomechanics and energetics; and quantitative studies of morphology and genetics, with ongoing paleontological, behavioral, and ecological field research in Africa, Madagascar, Europe, North America, Central America, and South America.
Interdisciplinary research is enhanced by the involvement of anthropology faculty in on-campus institutes and programs, including the Interdisciplinary Program in Archaeology; Division of Biology and Biomedical Sciences; The Division of Infectious Diseases; The Institute for Public Health at George Warren Brown School of Social Work; Environmental Studies. The department also has close research ties to the School of Medicine, the Missouri Botanical Garden (one of the world's great herbaria), the Danforth Plant Center, and the Saint Louis Zoo.
Purdue University-Evolutionary and Biological Anthropology
The anthropology department at Purdue University focuses on four distinct fields of study including linguistics, archaeology, culture, and biology. Linguistic courses cover historical linguistics, sociolinguistics, and the study of African American English. Biological anthropology covers topics such as human evolution, primate ecology and conservation, primate behavior and more. Faculty awards at Purdue University include the Martin Duberman Award, the Ruth Benedict Award for Female Desires, Fulbright Visiting Award, Fulbright Scholar Award, other teaching awards. University of Iowa-Biological Anthropology
Established in 1969, the Department of Anthropology at the University of Iowa has articulated a core mission that emphasizes globalization and cultural diversity. This mission is reflected in diverse areas of research that their faculty conducts. The department is divided in to four subfields: archaeology, biological anthropology, cultural anthropology, and linguistic anthropology. Some of the current research in the biological Anthropology subfield includes non-human primate evolution in Asia and craniofacial evolution in Neanderthals and early modern humans.
Grand Valley State University-Evolutionary Anthropology
Grand Valley State University offers undergraduate programs in Anthropology, summer field schools in archaeology and ethnology, internships in museum studies, study abroad programs, Native American studies and cultural resource management. The Grand Valley State University Anthropology Department offers anthropology B.A and B.S. majors that integrate bio-cultural, evolutionary and comparative perspectives that take a holistic approach to the examination of humanity through cross-cultural analysis and an appreciation of human diversity. The department currently offers two scholarships for anthropology majors and minors: The Richard E. Flanders (University Club), and the Walter Boston Koch scholarships, with a third, the George Quimby Scholarship, scheduled for payout in the future.
Florida State University-Evolutionary and Biological Anthropology
Florida State University seeks to explore three fields of anthropology. This exceptional program includes the study of archaeology, biological anthropology, and sociocultural anthropology. The biological anthropology program includes the study of evolution, biological variation, and variance of humans, living or extinct.
University of Missouri-Evolutionary and Biological Anthropology
The Department of Anthropology at the University of Missouri offers undergraduate majors and minors in anthropology and graduate and doctoral programs. The department emphasizes “Human Adaptation, Ecology, and Evolution” and focuses on four main areas: biological anthropology, cultural anthropology, archaeological anthropology and anthropological linguistics. Students may choose to focus on one or more of the above sub-disciplines, or combine anthropology with other subjects. Undergraduate Anthropology students have the opportunity to participate in summer field schools, research laboratories and the Museum of Anthropology. The University of Missouri’s Department of Anthropology was ranked among the 15 best programs in the country by the National Research Council in their last study.
University of New Mexico-Evolutionary Anthropology
The Anthropology Department at the University of New Mexico leans toward Southwest and South American interests and study. Undergraduate and graduate programs are available in Archaeology, Ethnology and Evolutionary Anthropology. Summer field schools are frequently held in New Mexico, Hawaii and Belize. Graduate archaeology students are educated in “current theory and method” as well as several more narrow archaeology-related subjects. Program faculty members are involved in research in many areas of the world, and students have the opportunity to conduct research related to faculty projects.
Fordham University-Human Evolution
The anthropology discipline at Fordham University is designed to foster an understanding of the multicultural systems in which we live and work. With emphasis on human and social evolution, the program combines scientific history with the human perception of how people live. A degree in anthropology lends itself well to careers in law, business, and international affairs and travel, and serves as an appropriate pre-med undergraduate degree. Course of study is focused on cultural anthropology, archaeology, physical anthropology and anthropological linguistics. Graduate degrees entail study in the areas of religion and culture, social demography, urban communities, diversity and inequality and global transnational processes.
Stony Brook University-Evolutionary Anthropology
Anthropology degrees at Stony Brook University encompass a broad range of subdisciplines that fall into one of three categories: social anthropology, which studies modern human culture; archaeology, which examines human culture over time; and physical anthropology, which focuses on human evolution. Undergraduate degrees at Stony Brook University embrace all three areas, but afford students the opportunity to focus on a preferred subdiscipline. Additional coursework is available in the area of medical anthropology which provides a foundation for graduate work in the medical field. One of Stony Brook's greatest strengths continues to be the opportunity for interdisciplinary research in the anthropological sciences, both within and beyond the department through close collaborative relationships with other departments in the University.
University of Rochester-Biological Evolution
The anthropology department at University of Rochester concentrates on comparative study of various human cultures and societies. Minor degrees are available via the Rochester Center for Ethnographic Studies or Cultural Diversity and Globalization programs. Bachelor degrees in anthropology are available through study of physical anthropology, which centers on biological evolution; archaeological anthropology, which studies that which was left behind by more primitive societies; and linguistic anthropology, the study of human behavior through the evolution of language. The department hosts the renowned Morgan Lectures, a series of talks held in honor of one of the first American anthropologists, Lewis Henry Morgan, and sponsored by the anthropology department. Past lecture include Dr. Paul Farmer's "Swords of Sorrow: On Violence and Modernity" and Elinor Ochs's "Becoming a Speaker of Culture." Faculty members are engaged in ongoing research in a vast number of areas including Associate Professor Ayala Emmet’s fieldwork study on Jewish women who take on the rituals of men in the synagogue, and Professor Thomas P. Gibson’s work titled “Ritual Knowledge and Social Movements in Islamic Southeast Asia."
Case Western Reserve University-Evolutionary Anthropology
Case Western Reserve University is a one of the top universities in the Midwest located in Cleveland, Ohio with schools for medicine, law, and business. The field of anthropology entails the study of the of the physical, sociocultural, and archaeological history of humanity at both the undergraduate and graduate levels. Case Western Reserve University faculty research includes HIV/AIDS, child abuse, South Asia, evolutionary, and medical anthropology. Faculty members have received awards such as the Margaret Mead Award, Congressional Science Fellowship, and grants from the National Science Foundation and the Smithsonian Institution.
Texas A & M University-Biological Anthropology
The Texas A & M University is focused on collaborative study and research in archaeology, cultural anthropology, biological anthropology, and nautical archaeology. Three institutions that provide research opportunities for students include the Center for Maritime Archaeology and Conservation, Center for the Study of the First Americans, and the Institute for Nautical Archaeology. At these centers, students can conduct research in subjects such as underwater archaeology excavations, artifact conservation evolutionary civilization and the population of the Americas. Faculty at Texas A&M University have received honors such as the Evins B. Mayo Award for Outstanding Performance in Field Geology, the Social Science Research Council Dissertation Fellowship and the Harold K. Schneider Graduate Student Paper Prize.
University of Utah-Evolutionary Anthropology
The University of Utah Anthropology Department takes an empirically-informed, theoretically-driven approach to anthropology. They offer archaeology, behavioral ecology, genetics, hunter-gatherers, demography and evolutionary approaches to human behavior. They have research teams mainly in western North America, Africa, New Guinea, Australia and the Middle East. Three members of their faculty are members of the National Academy of Sciences. They encourage research that crosses disciplinary and sub-disciplinary boundaries for faculty and students.
Northern Arizona University-Biological Anthropology The Department of Anthropology at Northern Arizona University offers courses in archaeological, biological, cultural, and linguistic anthropology. The anthropology degree programs help students who are interested in finding jobs in the nonacademic job market, while also providing accelerate studies for students who want to pursue graduate work. Although Northern Arizona University does not offer an undergraduate degree in archaeology, they do have a Master of Arts Program of Studies Applied Archaeology.
University of California - San Diego-Biological Anthropology The Department of Anthropological Archaeology at UCSD provides students with an integrated approach to the study of anthropology through a wide range of courses and programs in the study of the archaeology of complex societies. Studies provide a broad range of instruction on the rise and collapse of complex ancient social organizations throughout history. A diverse course curricula, field schools and an advanced research laboratory is a large part of graduate and undergraduate programs in anthropological archaeology at University of California - San Diego. Students receive instruction in theoretical developments in social cultural and biological anthropology throughout the first two years of study in this discipline. Field experience is included.
University of Colorado-Biological Anthropology The University of Colorado offers insight into what it means to be human through its Anthropology Department. Whether its archaeology, biological anthropology, or cultural anthropology, students are encouraged to choose a sub-discipline within this program. The Anthropology Department also organizes a field school in archaeology every summer for students interested in a more hands-on approach to learning.
University of Kansas-Biological Anthropology Committed to integrating theory, research, and interpretive methods, the anthropology department at the University of Kansas is divided into four subfields. The archaeology subfield emphasizes interdisciplinary ecological and environmental studies. Archaeology faculty specialties include ancient technology, cultural evolution, ancient American exchange and interaction, and the study of site formation processes. Ongoing research around the world gives students the opportunity to participate in research. The biological subfield’s strengths are anthropological genetics, human adaptation, behavioral ecology, and paleoanthropology. With a solid global foundation, study in the socio-cultural subfield is especially targeted for U.S. populations. The linguistic subfield emphasizes language structure, linguistic theory, field methods, and data management.
Louisiana State University-Biological Anthropology Louisiana State University does not have a stand alone department of anthropology or archaeology. Instead the discipline is part of the department of geography. Though students can earn a Master’s degree in anthropology, they only offer PhDs in geography. The strengths of the department include prehistory of the Americans, historical archaeology, public anthropology and folklore, biological and forensic anthropology, and urban studies. Students can also work in one of the department’s many research facilities like the Coastal Archaeological in Latin America Lab, the Digital Imagery and Visualization in Archaeology Lab, and the Museum of Natural Sciences Archaeological Lab.
University of Massachusetts-Biological Anthropology The University of Massachusetts Anthropology Department offers undergraduate and graduate programs incorporating a traditional four-field approach that concentrates on each of the four main branches of anthropology: archaeology, biological anthropology, cultural anthropology and linguistic anthropology. The coursework emphasizes a biocultural perspective and a political/economic approach to questions about human adaptations and adaptability, as well as the nature of human societies.
University at Albany-Biological Anthropology The anthropology department at University at Albany focuses on four areas of study: archaeology, biological anthropology, cultural anthropology and linguistics. Department faculty members are internationally renowned and have a high rate of professional publication. Professional research is ongoing in many areas, including Mesoamerican studies, globalization and development, historical anthropology, biological diversity and health, and the archaeological political economy. Students studying for a PhD in anthropology are required to concentrate in a specific area of research. In 2010, twelve students at University at Albany received the Public Anthropological Award, which required using an anthropological perspective in addressing real-world concerns.
University of North Carolina-Biological Anthropology The University of North Carolina has multiple campuses with schools of medicine, law, business, pharmacy, nursing, engineering, arts, and veterinary. The University of North Carolina has an anthropology department with a interdisciplinary approach to the subject including the cultural, biological, and social aspects of anthropology at the undergraduate and graduate levels. Faculty research interests include social movements, medical anthropology, environmental studies, the African diaspora, and women's studies. Faculty members have received awards such as the Hettlemen prize, faculty honors from the university, and the American Library Association book honor.
University of Oklahoma-Biological Anthropology The University of Oklahoma is a public university located in Norman Oklahoma. The university has a school of engineering, a school of journalism, a school business, and a school of architecture among others. The University of Oklahoma is home to an anthropology program that studies four major areas: archeology, biological anthropology, sociocultural anthropology, and linguistics. Anthropology is broadly described as a field that studies and researches everything in human history from the past and present society. Faculty research includes Native Americans, Latin America, the American Southwest, human genetics, and skeletons.
University of Oregon-Biological Anthropology The University of Oregon is one of the oldest public universities in Oregon as it was founded in 1876. The university includes a school of law, a school business, a school journalism, and a school of education. The University Oregon includes an anthropology department which studies the biological, cultural, and archaeological aspects of anthropology. The program offers a major and minor in anthropology for undergraduate students. Faculty research includes globalization, maritime societies, the American northwest, and folklore.
Pennsylvania State University-Biological Anthropology Pennsylvania State University is one of the largest universities in Pennsylvania with various campuses throughout the state. They have a wide variety of programs such as a school of business, a school of law, and a school of agricultural sciences. Pennsylvania State University has an anthropology department that focuses on the cultural, biological, and archaeological aspects of anthropology at the undergraduate and graduate levels. Faculty research includes primates, skeletal biology, the Amazon, ancient commerce, and the Aztecs.
Vanderbilt University-Biological Anthropology The anthropology program at Vanderbilt University offers a variety of studies in biological anthropology, linguistics, cultural anthropology, and archaeology. Within the research department, key concepts covered include child development, space and linguistic relativism of children that are bilingual, and cultural and conceptual change. Ongoing research projects at Vanderbilt University include the development of folkbiology, knowledge in cross-cultural perspectives, the development of spatial concepts, and more. Faculty at the University has received the Order of the Matt Award and the Guatemala's Archaeology Career and Leadership Award.
Greetings Ancient Diggers from the catacombs of my new office as an Academic Coordinator. Needless to say, I have not been abreast to the latest findings in the archaeological world, as I'm digging through these old, ancient storage units, which I just can't find the words for. They hold these bizarre looking green folders, and they contain these cryptographic seals.
That's right! I'm in the coveted office of the Coordinator. The one that waves her wand and kids flock to forced study where evil scientists wield their powers, and kids grunt in protest. It's education, and I love it!
This has been one of the most challenging and rewarding years of my entire life. Even though I have an anthropology background, I'm amazed at how it can translate to so many other areas of research. One minute you're digging in the dirt, and the next, you're lecturing to a class of second language learners who eat and drink their new language.
Over the past few months I've spoken with many hopeful archaeologists and anthropologists students hoping to break into the field after college. In my case, I headed out of the dirt and into the classroom, and I haven't looked back, but for some you, teaching isn't an option. There nothing wrong with that. Just don't allow someone, a mentor, parent, or even another professor, to steer you down a path that you can't envision on your own.
This reminds me of that line in Indiana Jones when Harrison Ford says, "You can't be a good archaeologists unless you get out of the library". In this case, it's the classroom, yet every archaeologist teaching classes will say the same thing. It's great going out there and getting your hands dirty, but when it comes to cleaning up, i.e. reports and archiving, it's a plain drag.
This doesn't mean you have to spend your life with dirt under your fingernails hoping you never have to complete those reports yourself. It also doesn't mean that you can't still enjoy the feel of ancient dirt around your toes as you brush away the grains of sand from a ceramic.
The outlook is nowhere near as grim as people believe, because in order to really understand history, you have to teach it to others. This doesn't always mean lecturing. How many of you have visited a local museum and read the information plaque? How many hands up? Now how many of you said to yourself, "I never knew that"? This means you learned something, and why? Someone back in the dark trenches of the museum wrote those words for you after researching the topic in the field for years. It's just their way of communicating to you.
Look outside yourself and be creative, because our field is in dier need of innovation and creativity. The next archaeological genious could be you!
I had the immense pleasure of interviewing Suzi Wilczynski, the founder of Dig-It Games. Suzi is a former archaeologist and teacher who has bridged the gap between entertainment and education. Her games were created for people who crave the challenge of a puzzle and who seek knowledge by solving the complexities of a mysterious ancient society through critical thinking.
Her latest creation, Mayan Mysteries, incorporates archaeology techniques with an exhilarating adventure and journey, which leads players into a Maya world of intrigue and mystery. One aspect, and the most important I believe, which makes this game unique, is the fact that it allows the player to use their prior knowledge to break apart information and make sense of it using a combination of science, math, reading, and geographical knowledge and skills.
Interview with Suzi Wilczynski: Mayan Mysteries
I read that you are a former archaeologist. What was your area of expertise and did you ever discover anything exciting on digs?
I am a Mediterranean archaeologist, with a focus on Bronze Age Greece and cultural interactions. I studied Roman Archaeology in college and spent many seasons at Roman and Byzantine sites in Greece and the Middle East. In my first season, I found the most unusual artifacts: Roman curse tablets. They were thin sheets of lead that people inscribed curses on, then folded up and threw in a well. It was fascinating. We also found a number of complete pottery and glass vessels in that well. It was pretty exciting.
When you started creating archaeology games, did you have the intention of integrating real archaeology terms into the game play like: superposition, carbon dating, trowel, etc?
Absolutely. My games are designed to teach archaeology and terminology plays a huge part. Roman Town included a number of vocabulary-related games. Mayan Mysteries focuses more on concepts such as stratigraphy, recording, context, dating and proper excavation methodology. We incorporate real archaeological tools and techniques as well. My games are authentic archaeological experiences.
How long did it take you to conceptualize this game? Did you employ others’ knowledge while creating it?
For Mayan Mysteries, it took approximately a year from preliminary research to launch. It was a bit more for Roman Town since I had a lot to learn about game design as well. For the content in Mayan Mysteries I worked with Dr. Robert J. Sharer from the University of Pennsylvania, an expert in the field. My process for game design is iterative rather than top down, which means that the design changes during development. So everyone involved in development (programmers, artists, writers, testers) had an impact on the final product.
What was your real motivation behind Mayan Mysteries? Was it for educational purposes or pure pleasure?
Mayan Mysteries was designed as an educational tool. Content was built around National Standards and the Teacher Management System was part of the original design. The mission of Dig-It! Games is to make interactive, educational products that seamlessly blend fun and learning. It is impossible to play one of our games without learning something. Having said that, I won’t release a game unless it’s fun, so we worked hard to make sure that we ended up with an educational tool that is enjoyable outside the classroom. Based on feedback from casual users, we’ve succeeded in making a fun game that happens to be educational.
What age group did you have in mind when you began creating this game?
Mayan Mysteries was created specifically for middle school students. When my own children were ages 11 through14, there were very few products designed specifically for them. Unfortunately, that’s still the case. Middle school students are an underserved group when it comes to games and fun educational products. As an educator, I also believe strongly that middle school education needs to include an emphasis on analytical and critical thinking skills. As a scientist, I feel that middle school is the time when kids need to learn the basic scientific and logical thinking that will enable them to be successful in STEM subjects down the road. I also happen to just like this age group, so it’s enjoyable for me to create products for them, and I love to watch them play my games: you can see the moments when things just start to click for them and the history, science and math suddenly make sense in their lives.
The processes of archaeology can be difficult to understand for a novice. Will Mayan Mysteries be difficult to understand and navigate for younger children?
Mayan Mysteries is an in-depth, immersive historical experience for anyone ages 11 and older. Younger children will struggle with some of the puzzles, but can play with help from a parent or older child. Additionally, Mayan Mysteries is a historically accurate depiction of the Maya culture; some topics such as warfare and sacrifices may not be appropriate for children younger than 11. There is no violence or graphic images in Mayan Mysteries, but some younger children may be disturbed by the concepts discussed. As far as the archaeological content, my goal is to make archaeology accessible to young people. As you say, it can be difficult to understand, and archaeologists often have trouble explaining what they do in simple terms. Dig-It! Games is changing that by creating immersive experiences that turn players into archaeologists. We blend archaeological concepts and methodology with fun, intuitive game play. Players walk away from our games with a true understanding of the fundamentals and importance of archaeology.
Mayan history is very complex with the symbology, culture, architecture, etc. How accurate really is the content in the game, especially if it’s geared towards a younger player who has no prior knowledge of Mayan culture?
The content in Mayan Mysteries was developed with the assistance of Dr. Robert J. Sharer, a world-renowned Maya expert. All the content is 100 percent historically accurate. Additionally, our sites are real places, our artifacts are completely authentic, and we use real Mayan glyphs and terms throughout the game. We incorporate real archaeological tools and techniques as well. Mayan Mysteries is an authentic and historically accurate representation of the Maya, incorporating detailed factual information about the ancient civilization. Our in-game encyclopedia includes more than 300 factual entries, each one paired with photos of actual Maya sites and artifacts as well as artists’ renderings of people, places, artifacts and glyphs. It was important to both Dr. Sharer and me that we create a game that was enjoyable while remaining true to history. I think we did that very well.
I’m a TESOL teacher, how do you think speakers of other languages would be able to navigate with Mayan Mysteries?
Mayan Mysteries was designed for English speakers with at least a 5th grade reading level. Some of the vocabulary may be tricky for non-English speakers, but most difficult terms are connected to links to definitions within the in-game encyclopedia. There are some Spanish terms used in the game, and much of the culture will be familiar to native Spanish speakers from Mexico and Central America. One of my goals with Mayan Mysteries was to create a game that would be successful for all different types of learners. For that reason, every part of the game includes voice-overs reading the text, which should help non-English speakers as well as auditory learners and kids who are not strong readers. The concepts of the game are universal and not reliant on any previous knowledge and game play is intuitive, so the original language of the user is not a factor in understanding and enjoying Mayan Mysteries.
What is it that you hope players will gain from playing Mayan Mysteries?
From playing Mayan Mysteries, players will have a deep understanding of: the fundamentals and importance of archaeology, methods of historical study including the use of primary sources, Maya history and culture, the Maya number system, the Maya calendar, the Mayan language, and Central American Geography.
Players will also gain an understanding of how beliefs are transmitted in societies, what culture is and how it is expressed, the methods by which governments and institutions develop and exercise authority, economic concepts such as trade, markets and production and distribution of goods, and how culture, government and belief systems influence and are influenced by scientific achievements. Finally, players will develop an understanding of why it is important to study the past and how past cultures influence modern life through interaction with Maya artifacts and an examination of Maya culture.
In addition, Mayan Mysteries uses puzzles and problem-solving exercises to develop and enrich kids’ analytical thinking, creative thinking, and independent learning skills. Puzzles about the Maya calendar, number system, and daily life assess reading comprehension, geographical knowledge, spatial reasoning, and science and math skills. Game play also requires players to test fact retention and knowledge in fun challenges.
Do you have intentions of creating archaeology games with the expert archaeologist or grad student, like myself, in mind?
My focus is on introducing elementary and middle school students to ancient civilizations in a way that is meaningful and understandable within their lives. I believe that archaeology is a powerful teaching tool for social studies: it brings history to life while encouraging students to use skills from multiple disciplines such as math, science and language arts. My goal is to create entertaining, interactive games that can be played at school or at home to truly engage children in the science of archaeology and educate them about civilizations and cultures in an immersive way that goes beyond what they can experience from a textbook or film.
Will Mayan Mysteries eventually be offered on more game systems in the future?
Mayan Mysteries can be played on Mac, PC, and tablet devices. We’re also happy to announce Mayan Mysteries is now available as an iPad app so it can be downloaded and played anytime, anywhere!
Are you still immersed in teaching and archaeology or are you spending more time creating new games?
Dig-It! Games is a full-time job, but I also follow the latest developments in education and archaeology.
At Ancient Digger we talk about a multitude of subjects including but not limited to archaeology and anthropology. My goal, however, is to promote education via all subjects and within different social contexts. At the present I am not directly involved with archaeology, but high school TESOL students in the field of linguistics. I'm a jack of all social trades so to speak.
These days many schools are integrating the two teacher classroom approach where TESOL is concerned. Community colleges throughout Florida have brought in TESOL teachers and subject specific professors to work together in an environment that is non threatening to second language learners. This is not the case in the many secondary schools and high schools.
I wanted to voice a concern about mainstream teachers and how they are approaching L2s in their teaching methods here in Central Florida. I'm working with several students from China, France, Turkey, Mexico, and Japan and the issues I'm hearing about in certain classes are a matter of great concern.
One of my students who speaks Cantonese explained to me that during a math test his instructor informed him that could not clarify a term because he didn't have the time. Keep in mind that this is an AP Calculus class with students at the ELL Level 1-3 and also mainstream native students. Imagine a teacher telling a native speaker that he/she has no time to clarify a term, not a concept, but a vocabulary word.
In this scenario, the words presented in the test were never previously introduced in the ELL's language class, nor did the teacher expose the student to the term in the math class prior to the exam. The questions that thee student missed used this word three times in the test, and within a very lengthy word problem. Double the confusion!
My question is, if you are a mainstream teacher and you are aware that you have ELLs in your class, how do approach these language varieties and levels of L2 proficiency?
You could find a clear concept of executive authority in Ancient Rome, embodied in their word imperium, "the right to command." Invested with imperium, the chief magistrates of the Roman state exercised a supreme power that was restricted only by extraneous means-officials held office for a limited term could be tried for offenses committed in office once their term ended. While political institutions changed, the concept of imperium did not, and it is the one factor that gives Roman constitutional history continuity and community.
The chief executive officers of the Roman Republic were the consuls and praetors. The Centuriate Assembly chose two consuls annually, and the age of these consuls was typically forty-four. The consuls had the power of command, administered government proceedings, and also had the power to declare war and peace. As consul you would most likely have to fight a war, thus allowing you to collect tribute money. In 366 B.C., a new office, that of the praetor, was created. Praetors were thirty-nine years of age when they took this office. The praetor possessed imperium and could govern Ancient Rome when the consuls were away from the city and could also lead armies. These military forces were called consular armies. By law, the praetor could command four legions of citizens plus four auxiliary legions. As a praetor you own all of the wealth you capture during war, thus allowing you to pay off your debts. The praetor was the most influential office in terms of length in the Roman state. At the beginning of year, the chief coming in posted publicly the procedures of his court, since the praetor was in charge of judicial procedures. Therefore, he was in charge of the civil law as it applied to Roman citizens.
In 242 B.C., additional praetors were established to govern the newly conquered provinces, but as the number of provinces continued to grow, the Romans devised a new system in which ex-consuls and ex-praetors who had served their one-year terms were given the title of proconsul and pro-praetor, respectively, and sent out as provincial governors. This meant that they were government officials, most often they were Publicani (private individuals and companies), but they did have the ability to enforce new taxes on territories, while making sure everything ran smoothly in the province. They were typically invited into senate and would try to outbid one another like contractors. Whoever bids the most or makes the most, goes to the province and collects the money. If you vowed to collect a certain amount, and you did not, you would have to pay the difference. At the end of your year, the Roman senate would send you off to govern territory. This could have been the province of Sicily, Corsica, or Sardinia. In the event that consul resigned or in the face of conflict, a dictator with unlimited power would be chosen to run the state. This office was supposed to last only for the duration of the emergency, the usual limit being six months.
The Roman state also had administrative officials with specialized duties. The office of the quaestor was a new office made under the Valero-Horatian Laws. The quaestor assisted consuls and praetors in the administration of financial affairs. He does not have imperium as the Tribal Assembly elects him. In that aspect he is the lowest of the state officers. However, during war he serves as a logistics officer. If the general dies in war, he takes full control of the army. The Tribal Assembly elected aediles annually. Their responsibilities included management of the infrastructure of the city including roads and sewers, public entertainment, chariot races, circus, theater, gladiators, thermae, and more importantly, they watched over the grain supply of the city.
The powerful position of censors was typically filled every five years and was responsible for making an assessment of the population on the basis of age and property for purposes of taxes, military service, and office holding. Essentially, consuls insured that money kept coming in. There were several conditions to the censorship including: you had to be sixty years of age, an ex-consul, be elected by the Centuriate Assembly, take a census, access taxes, and collect, serve for eighteen months, and then go back to being a normal citizen.
The Roman senate came to hold an especially important position in the Republic. The senate or council of elders was a select group of about three hundred men who served for life. The senate consisted of the wealthy and powerful, therefore they were in charge of state finances and foreign policy. The senate, however, was not a legislative body and could only advise the magistrates. They could not make law, but by the third century, they had virtually the force of law. The senate met continuously, while the chief magistrates changed annually and the popular assemblies operated slowly and met only periodically. There were a number of popular assemblies in the Roman Republic. The Curiate Assembly was the principal legislative assembly. It was divided into three tribes with ten units. Its primary purpose was to elect new kings, and it also possessed rudimentary legislative powers. The Curiate Assembly was involved with matters of religion and had imperium or the power to command an army. When the king wanted to go to war he summoned the army. The army breaks up into units. The king goes to the senate and allows them to decide on the war. The approval for war is reached and then the Curiate Assembly gives final consent. They ask whether they should go to war by opening an animal and examining the liver.
Shortly after the founding of the Roman Republic, the principal legislative authority shifted to two new assemblies, the Plebeian Tribal Assembly and the Centuriate Assembly. The Centuriate Assembly was by far the most important, which ruled over the Roman army. The Centuriate Assembly was organized by social class, and it was structured in such a way that the wealthiest citizens always had a majority . The Centuriate Assembly was here to create law, however, in addition to this they had the power to declare war and peace. They elected generals because they had power of command. It was odd, however, because the assembly was picking their own general each year. Equestrians would vote first, then the seniors of the 1st, then juniors, meaning the voting protects the interest of the wealthy. It rarely falls to the 2nd group or lower. The Centuriate Assembly elected the chief magistrates and passed laws. It is important to remember, however, that the Romans passed few statutory laws and simply left much governance to magisterial authority.
As a result of the struggle between the orders, another assembly, the council of the plebs, came into being in 471 B.C.. It was considered more of a shadow government and served as a quasi assembly. After the war, the Plebs had the leverage to have their assembly recognized legally. It was reorganized on the basis of the tribes; thus, it became a Plebeian Tribal Assembly. The Tribal Assembly was not entirely based upon property. Senators owned property in countryside where they had control over their clients. They made up thirty-one of the rural tribes. The urban tribes consisted of the people that lived in Rome. Voting was dominated by the wealthy. Power was legislative, but with the multitude of assemblies, who made the laws? The assembly that passed the last law made the law.
The Roman Republic consisted of three major elements. Two consuls and later, other elected officials served as magistrates and ran the state. An assembly of adult males (the Centuriate Assembly), controlled by the wealthiest citizens, elected these officials, while the senate, a small group of large landowners, advised them. Thus, the Roman state was an aristocratic republic controlled by a relatively small group of privileged people .
Dandrow, Dr. Edward. Ancient Rome Class Notes, 2012.
Spielvogel, Jackson J, Western Civilization. 7th Edition, (Belmonst: Thomson Higher Education, 2009), 117.
Citation
Axelrod, Lauren A. Ancient Digger, "Power and Political Institutions in Ancient Rome ." Last modified 15 March 2012. http://www.ancientdigger.com/2012/03/power-and-political-institutions-in.html.
For those of you looking for an alternative to face to face anthropology learning, here's one such option to consider provided by C.K. Adams.
The world of archaeology presents some interesting career options for those who already love anthropology and enjoy studying different cultures. Cultural anthropology doesn’t necessarily focus on ancient civilizations like Ancient Egypt but rather local cultures, economic processes, and political societies. For example, some studies focus on Mississippian culture and how these people developed their culture in the Mississippi River Valley.
Working in the field and the ability to travel certainly helps cultural anthropology students, however students can opt for a less traditional cultural anthropology degree program that offers more flexibility and actually allows a hobbyist to utilize what he or she already knows. Online colleges for cultural studies usually include some interdisciplinary training in your anthropology degree program, which means that you study art, classics, history, architecture as well as topics in different cultures, especially if you have a specialization that you want to focus on.
Students who want to study in the field must receive the proper training. You may already have knowledge on the techniques and theories that go along with observation, but a degree program can give you new ideas and more insight. An Anthropology degree provides in depth information, going into detailed historical accounts, material culture, folklore, vernacular architecture and archaeological concepts that are so important to understanding today’s different human races, cultures and societies. While undergraduate degrees won’t typically provide a lot of specialization, you can still use electives to create a focus and expand upon those in graduate school. If you already understand most of the concepts, then you can finish a degree in less time and even move on to a higher degree level (with greater specialization) which will open even more doors once you graduate.
The best careers in archaeology require a master’s degree, and you can find plenty of accredited universities that provide online programs for graduate degrees as well. While museums and local national parks don’t necessarily require a higher degree, it is important if you want to work as a professor and teach college students or if you want a career working with the federal government, such as in environmental policy or protection of national parks. If you do want to earn a graduate degree, there are two levels that students typically choose within archaeological training.
You can receive either a Master of Arts or Master of Science, which takes up to two years.
There are also Ph.D. programs which offer access to higher level careers after you graduate, such as working with state and federal governments in national parks, engineering fields, and historical preservation. Environmental protection is another huge industry that hires archaeology majors. If you want to become a professor and work for a university, you will need a PhD.
For most anthropology enthusiasts, the biggest issue with transitioning into a new career is that: You have a career already and possibly even a family and a mortgage. You can’t simply give these up to pursue your passion. The reality is that online education can be a tremendous advantage. Without a set class schedule, you are able to fit education into your life as opposed to trying to squeeze your life around your education.
If you already have a bachelors degree in another field (or even a Masters) there is no reason to start back at the beginning. If you’re reading Ancient Digger, there is a good chance that you have a deep love for archaeology. If time and logistics are the only things keeping you from getting into the field you want, modern education is flexible enough to fit around your life. You only have one life, why not spend it following your passions?
Author Bio
C.K. Adams has worked in the newspaper and publishing field since 2003. Specializing in education, her published work focuses on career advice, counseling and college help. She frequently contributes to University of Florida's newspaper "The Alligator" with in depth tips to help graduates transition after college. Adams also publishes on a variety of career advice and college road map blogs.
Hello Ancient Diggers. I would never write a post saying I have not posted in a while because that would be too cliche. I would just like to give you a quick update of some the things happening in my life as an anthropology student, as well as some things I've recognized when it comes to anthropology and education.
As I previously mentioned, I've applied to Teach for America and I'll find out if I have the position on March 6th. I'll also find out where I'll be moving to, so needless to say, this is a very exciting time. This is also my last semester at UCF and I'll be graduating in May. Yippie!
My main reason for applying to Teach For America was because I started to recognize how important anthropology is to education. Understanding people on a global level and assessing their academic abilities based on their backgrounds, gender, and economic status, has become a fascinating and challenging subject for me.
I've realized in my own schooling that professors use tests to verify learning as opposed to accessing for it. I believe that this the main reason there is a such divide in the education system all over the world. Individuals with access to education and highly skilled teachers are already ahead of the curve. However, those of us who are forced to take standardized tests, which measure a lifetime's worth of education in a few hours, is hardly representative of the students we really are and what we are capable of achieving.
Many of you are anthropology students, and in fact, if your focus is archaeology, you can not have context without understanding the inner workings of anthropology. Many of us are driven to dig in the dirt, allowing you to use educated guesses about how people lived, but what about how people live today? There are hundreds of cultures around the world which are dying because no one is documenting their lives, languages, and traditions.
I believe my experiences over the past few months have really opened up my eyes to some serious issues occurring on a global level. I plan on taking the education that I received, as well as the advice that many of you have, to implement changes in the educational systems, as it pertains to dying cultures.
If you any of you are working with some of these cultures on a direct level, I would live to hear about the challenges you are facing.
As many of you already know, I'm going through the process to be a Teach For America Corp's member. As an anthropology student, I believe my outlook is inherently global. I look at other cultures and ask why and why not. Yet sometimes, the issues of the why not are closer to home than many of you think. Teach for America is looking to break the mold by placing the most inspirational people in one of the best professions in the world.
Education is an asset in this country. Furthermore, it should be made available to everyone regardless of their skin color, financial background, their zip code, and gender. Teach For America places the best mentors right where they need to be in the school system. Teaching children that are willing to learn, but need just a little push in the right direction, and a lot of guidance.
If you're still unsure about why you should apply to Teach For America, let me give a few reasons why you should.
Poverty limits access to a good education and Teach for America is trying to change that.
"Although 16 million American children face the extra challenges of poverty, an increasing body of evidence shows they can achieve at the highest levels."
You can use all of the skills you've obtained to promote excellence.
You can change a child's life.
You can make a difference in our educational system in this country.
It's an empowering experience.
The children need YOU!
My Story
A week after I was contacted by email to be a corp's member for Teach For America, I received a nomination to join the The National Honor Society of Leadership and Success. I am already a member of the Tau Sigma National Honor Society. I considered this to be an enormous coincidence, and a sign. As an anthropology student concerned with global awareness and the cultural signs within certain communities, I realized that my path and my future as a leader had been determined.
It's my hope to influence a child's life, who may have never known what excellence feels like. I want the children and kids that I teach to understand that their brilliance should never be overshadowed by where they grew up, or if their parents attended school before them. I want to use my personal experiences, education, and knowledge of anthropology, to guide them in the world of academics. I want my students to recognize the benefits of coming to class, because those with rich minds filled with ideas and imagination will have the greatest weapon on earth, knowledge!
When To Apply. NOW!!!
The FINAL deadline is due by Friday at midnight. This is your FINAL chance to apply and make a difference in the lives of kids who need you the most. I encourage you to apply to the program by this FRIDAY! Full salary and benefits. All majors welcome to apply.
The Epicureans believed that the key to happiness was the enjoyment of pleasure, although they did not advise the life of wine, women, and song that is today associated with the term “Epicurean”.
An epicurean typically partakes in simple pleasures, yet they also abstain from bodily desires such as sex and appetites verging on denial. Epicurus argued that when eating one should not eat too heavily, for it could lead to disappointment later, such as the grim realization that one could not afford such delicacies in the future. Likewise, sex could lead to increased lust and dissatisfaction with the sexual partner.
Epicurus established his philosophy based on the foundation of his ethical system in the material world, which he said was made up of tiny atoms moving through space in accordance with natural law. Epicurus, as well as all of the epicureans, believed in the existence of the gods. However, he did declare that Gods have no place in worldly affairs. It was thought that the gods were too far away from the earth to have any interest in what man was doing; so it did not do any good to pray or to sacrifice to them. The gods, they believed, did not create the universe, nor did they inflict punishment or bestow blessings on anyone, but they were supremely happy; this was the goal to strive for during one’s own human life.
Epicurus taught that oracles, omens, and dreams have no significance and he rejected all ideals of immortality and mysticism. He believed in the soul and even suggested that the soul is as mortal as the body. Epicurus rejected any possibility of an afterlife, while still contending that one need not fear death:
“Death is nothing to us; for that which is dissolved, is without sensation, and that which lacks sensation is nothing to us.”
Bertrand Russell describes the reception of Epicureanism’s conception of death:
[T]he fear of death is so deeply rooted in instinct that the gospel of Epicurus could not, at any time, make a wide popular appeal; it remained always the creed of a cultivated minority. Even among philosophers, after the time of Augustus, it was, as a rule, rejected in favour of Stoicism. It survived, it is true, though with diminishing vigour, for six hundred years after the death of Epicurus; but as men became increasingly oppressed by the miseries of our terrestrial existence, they demanded continually stronger medicine from philosophy or religion. The philosophers took refuge, with few exceptions, in Neoplatonism; the uneducated turned to various Eastern superstitions, and then, in continually increasing numbers, to Christianity, which, in its early form, placed all good in life beyond the grave, thus offering men a gospel which was the exact opposite of that of Epicurus.
Epicurus had no regard for politial and social life. The state to him was more of a convenience and the wise man should not participate in public life. Additionally, for Epicurus and his epicureans, happiness consisted primarily of freedom from physical pain and worldly cares and fears. One can not rid themselves of the evil in this world and thus should withdraw from philosophy, enjoy the fellowship of a few friends, and savor the serenity of your mind.
Although the ideals of Epicurus and the Epicureans stressed that overindulgence in all aspects of the world was frowned upon, it was not easily avoided for some. Even today, we experience the need to partake in petty privileges to feel satisfied. Not much as changed.
I began Ancient Digger as a hobby. I wanted to share archaeology and history news with all of you, and yet, it’s turned into a platform for me to share my path to becoming a Doctor of Archaeology. Every once in a while I have to step back and ask myself if I’m making the right decision. I have these moments. Moments in which I reflect back on my restaurant days and the passion I had. It’s a deep seeded fire which, every so often, lurks around the corner, starring me down, as if to say, “why archaeology”?
It’s important for me to share my doubts and fears about the field of archaeology, because honesty about your future goals makes the path so much clearer. As I move closer to graduate school, I’m starting to think that I have too many interests within the field. I abhor the fact that I have to choose one such path. One subject. I think that’s ultimately the underlying reason for my apprehension.
People always ask me what area of archaeology I want to study and I tell them a different answer every time. This scares me! Over the past year I’ve started to really appreciate anthropology as opposed to archaeology. The outlook of Herbert Spencer and Karl Marx and the honest and forthright opinions of Margaret Mead, have led me to question as to whether I have a voice, and will archaeology ultimately stifle it? It’s a tough situation when you hit that time right before graduate school. You start doubting yourself and your abilities. You start thinking your 4.0 GPA is a façade and you are not really worthy of it.
Why all of this crazy talk Lauren? Well, I had a moment today. I asked my fiancé whether I should go back to restaurants and he just looked at me with bewilderment. These past years of hard work would be for nothing. Well, not entirely nothing. That’s a strong statement. I suppose I feel as though the fact that I can’t choose an area of expertise makes me a weak candidate for the field. Is this true? On the other hand, as an archaeology blogger, this has given me a niche, or rather an area that sets me apart from other students.
One of my anthropology professors remarked to me that having an expertise, and being recognized for it, would set me apart. However, choosing an area is essential for graduate school, so he also told me to just choose. Sometimes this fact is impossible to face. I feel as though I will be tied to this discipline, archaeology that is, and I won’t be able to stretch my legs. I suppose I want to have a voice and shake things up, and my question to all of you is, is archaeology the right choice? Or should I stick with anthropology? I’d love to hear some opinions.
The Shoshoni can change their beliefs and rituals in line with newly received visions or dreams of supernatural power. We see this when individuals receive certain visions in a dream where they are in contact with puha or supernatural power of guardian Spirits. Whereas individuals, in the earlier forms of Shoshoni religion, would seek a vision and receive a guardian spirit, a long and arduous procedure, persons in recent times could use dreams as a means of obtaining supernatural power.
Shoshoni myths are not transformed into ritual behaviors, whereas beliefs are. “Mythology represents an older worldview and thus does not reflect everyday religious reality, with a few exceptions.” The Sundance ritual is based on legend, however it’s a creation of the Plain's religions and has nothing to do with myth. It was developed when the Shoshone were part of the Great Basin cultural area. Consequently, Shoshone take the same approach to animal ceremonialism, which hasn’t actually disappeared entirely, but has been conveniently compartmentalized and reinterpreted to suit the dominant religious pattern, the vision complex.
Shoshoni religion incorporates various historical influences while forming a distinctive worldview. The individual, using a whole worldview, experiences doctrines present in Shoshoni tradition in a completely different perspective depending on certain criterion. The worldview can change depending on environment, social constructs and new cultural practices. As Moore notes, “There is no codified theology," and yet the Shoshoni worldview presents a clear and consistent picture of religious reality. Accordingly, the Shoshoni continued their ancient traditions and rituals, like rites of passage, even after their transformation into mounted, well-disciplined warriors along the lines of Plains Indians.
It was a combination of preservation of rituals and observance, adherence to earlier customs, new worldviews, and overall contact with other tribes, which allowed the Shoshoni to suit or transform their rituals to different situations.
Victor Turner is typically associated with rites of passages and was regarded as a ritual specialist. I personally don’t have an objection to many of Turner’s practices, but many of the terms and phrases used to explain such simple ideas puzzled me, as I assumed the words were used in the context reflective of his religion. In fact, most of Turner's work focused on 'Christian culture' and how it might be shown to transcend historical, geographical and social boundaries (Turner 1978).
The use of the word communitas, a term Turner and his wife had coined to explain an experience of “losing one's old identity and freely and spontaneously encountering others on pilgrimage” (1978) was compared to a timeless condition enacted by performers. It was an eternal now he explained, as a “moment in and out of time”, or as a state to which the structural view of time is not applicable (Moore 2009; pg 247). I reverted back to my days in language class and recollected my professor’s definition of the word communitas.
Communitas, as far as what I’ve been taught, is a coming together of like minds for the greater good of the people. There is no set structure of this voluntary coming together. Can community really exist outside of a moment? The key ingredient is a common goal, so eventually there will be a coming together, but the time of the union is undefined, and sometimes renders no title or distinction.
Consequently, another term or phrase that caught my eye was “betwixt and between”. Ironically the last time I heard the phrase used was in a journal article written by Rebecca Bishop describing the Great ape. An animal who has always assumed a role of the betwixt and between status of Euro Western imaginary (Bishop 2010). The reason a reference the Great Ape is because it is often regarded as moving through somewhat similar stages or passages. Is there a set model of relationships within an ape community? That’s hard to say.
Although animal relationships can be observed using a comparative psychological or even sociological approach, there’s no way to get inside an animal’s brain and ask them why they have the relationships they have. Nor is it possible to define the amount of relationships humans might have with each other. It’s like constructing gender. There’s an infinite amount of variables, which could give rise to new relationships, which have no defined status. In contrast to Turner’s use of the phrase, he wrote about a “structure of positions”, a defined set of stages that many societies use to ritualize social and cultural transitions (Moore 2009: pg 255).
I object to the idea that a type of model defines human relationships and that the word communitas refers to an “in and out of social structure”. I’m aware that Turner is not caught up in metaphors, but by definition, his explanation of two models of human relationships and their commonalities, is a metaphor.
I had an incredibly difficult time finding fault with Sherry Ortner’s research. Yes, she’s a feminist who has contended that women are universally devalued, and in some degree, inferior to men. Some women are inferior to men in brutal strength and intelligence, but it’s also the other way around. The fact, according to Ortner, that this idea is culturally universal is grossly erroneous. Ortner later retracts some of her earlier arguments about the inferiority of women in a previous paper, in her retrospective essay.
Ortner admits that gender equality is more difficult to assess than she originally thought because cultures are more contradictory and dynamic. Why the sudden change and reflection? The fact that she has succumbed to criticism and revised her own work to satisfy the masses is for lack of the better sense, a copout. Part of doing anthropology is having your own opinion, and pushing the limits is just want you want to do, not avoid.
Additionally, I believe that her studies involving symbolism have given her a skewed outlook of what they really represent. Ortner’s symbolic studies have virtually blinded her to what certain symbols could represent, instead of what the masses as a whole, and based on hundreds of years of assimilation, agree on what they stand for. Take for instance American culture in the 1950’s. Ortner is a child of the 50’s. What exactly was happening at this time? Were there equal rights for women? Class and racial inequality? Was the middle class actually shrinking at this time? Was Marx right? Evidently, Ortner’s research has given me so many questions and concerns I don’t know where to start. Remember, I like agendas. Ortner’s views from the 50’s can hardly be compared to now. Why? You can’t really make a comparison if nothing has changed.
Ortner says herself that the United Sates is described “as a nation where anyone can grow up to become president”. It’s a contradiction to be truthful because we know not everyone can. My concern, however, is why doesn’t Ortner take more of her experiences from high school and compare them to how society had changed, or how it hasn’t? Explaining why everyone can’t be president. The American Flag, a summarizing symbol at Ortner notes, representing freedom and democracy, and national superiority, is a contradiction. Why do I think it’s a contradiction? To some Americans it represents the complete opposite. Why doesn’t Ortner use the American flag and describe it from a 1950’s point of view? Maybe I can’t tell the difference between a 1950’s opinion of America or a 21st century opinion.
In closing, you can never summarize a symbol, because it will always have more than one interpretation. Furthermore, those symbols can always be contradicted by different viewpoints. The key is to never falter and give in to criticisms because without your voice, you’re just another conformist.
Definition: An Ancient Digger is anyone, not just an archaeologist, who digs for knowledge, truth, reason, science and education, and strives to share that knowledge with everyone.
The key component of a successful international program and/or curriculum is creating opportunities. As an anthropologist and student of life myself, I want my students to become more culturally aware and globally minded, and let go of their ethnocentric mindsets. We desire schools that promote personal excellence and inclusion, and also provide a compassionate environment that allows students to feel at home and comfortable to explore their potential. ASP is a prime example of a school that satisfies this need.
included a number of vocabulary-related games. 
