Napoleon Chagnon

Chagnon was born in Port Austin, Michigan, and was the second of twelve children. After enrolling at the Michigan College of Mining and Technology in 1957, he transferred to the University of Michigan after his first year and there received a bachelor's degree in 1961, an M.A. in 1963, and a Ph.D. in 1966 under the tutelage of Leslie White. Based on seventeen months of fieldwork begun in 1964, Chagnon's thesis examined the relationship between kinship and the social organization of Yanomamö villages. ==Career==

Chagnon was best known for his long-term ethnographic field work among the Yanomamö, indigenous Amazonians who live in the border area between Venezuela and Brazil. Working primarily in the headwaters of the upper Siapa and upper Mavaca Rivers in Venezuela, he conducted fieldwork from the mid-1960s until the latter half of the 1990s. According to Chagnon, when he arrived he realised that the theories he had been taught during his training had shortcomings, because – contrary to what they predicted – raiding and fighting, often over women, was endemic. His habit of constantly asking them questions earned Chagnon the Yanomamö nickname "pesky bee." A major focus of his research was the collection of genealogies of the residents of the villages he visited, and from these he would analyze patterns of relatedness, marriage patterns, cooperation, and settlement pattern histories. The degree of kinship was seen by Chagnon as important for the forming of alliances in social interactions, including conflict. Chagnon's methods of analysis are widely seen as having been influenced by sociobiology. As Chagnon described it, Yanomamö society produced fierceness, because that behavior furthered male reproductive success. The genealogies showed that men who killed had more wives and children than men who did not kill. At the level of the villages, the war-like populations expanded at the expense of their neighbors. Chagnon's positing of a link between reproductive success and violence cast doubt on the sociocultural perspective that cultures are constructed from human experience. An enduring controversy over Chagnon's work has been described as a microcosm of the conflict between biological and sociocultural anthropology. Chagnon's ethnography, Yanomamö: The Fierce People, was published in 1968 and ran to several editions, selling nearly a million copies. It is commonly used as a text in university-level introductory anthropology classes, making it one of the bestselling anthropological texts of all time. Chagnon was also a pioneer in the field of visual anthropology. He collaborated with ethnographic filmmaker Tim Asch and produced a series of more than twenty ethnographic films documenting Yanomamö life. The ethnographic film The Ax Fight, showing a fight among two Yanomami groups and analyzing it as it relates to kinship networks, is considered a classic in ethnographic film making. In 2012 he was elected to the National Academy of Sciences. ==Controversies==

Darkness in El Dorado In 2000, Patrick Tierney, in his book Darkness in El Dorado, accused Chagnon and his colleague James V. Neel of unethical behavior, such as, among other things, manipulating data, and exacerbating a measles epidemic among the Yanomamö people. For example, the interviews upon which the book was based all came from members of the Salesians of Don Bosco, a congregation of the Catholic Church, which Chagnon had criticized and angered. The American Anthropological Association convened a task force in February 2001 to investigate some of the allegations made in Tierney's book. Their report, which was issued by the AAA in May 2002, held that Chagnon had both represented the Yanomamö in harmful ways and failed in some instances to obtain proper consent from both the government and the groups he studied. However, the Task Force stated that there was no support for the claim that Chagnon and Neel began a measles epidemic. In June 2005, however, the AAA voted two-to-one to rescind the acceptance of the 2002 report. Alice Dreger, a historian of medicine and science, concluded after a year's research that Tierney's claims were false and the American Anthropological Association was complicit and irresponsible in helping spread these falsehoods and not protecting "scholars from baseless and sensationalistic charges". The controversy is covered in the 2005 book Yanomami: The Fierce Controversy and What We Can Learn from It by anthropologist Robert Borofsky. Emily Eakin countered that Albert "cannot demonstrate a direct connection between Chagnon's writings and the government's Indian policy" and that the idea that scientists should suppress unflattering information about their subjects is troubling and supports the idea that nonviolence is a prerequisite for protecting the Yanomamö. The anthropologist Marshall Sahlins, one of Chagnon's graduate teachers, criticized Chagnon's methods, pointing out that Chagnon acknowledged engaging in behavior that was disagreeable to his informants by not participating in food-sharing obligations. Sahlins claimed that Chagnon's trade of steel weaponry for blood samples and genealogical information amounted to "participant-instigation" which encouraged economic competition and violence. Lastly, Sahlins argued that Chagnon's publications, which contend that violent Yanomamö men are conferred with reproductive advantages, made false assumptions in designating killers and omit other variables that explain reproductive success. In 2013, Sahlins resigned from the National Academy of Sciences, in part in protest of Chagnon's election to the body. Other researchers of the Yanomamö such as Brian Ferguson argued that Chagnon himself contributed to escalating violence among the Yanomamö by offering machetes, axes, and shotguns to selected groups to elicit their cooperation. Chagnon said that it was instead local Salesian priests who were supplying guns to the Yanomamö, who then used them to kill each other. In his autobiography, Chagnon stated that most criticisms of his work were based on a postmodern and antiscientific ideology that arose within anthropology, in which careful study of isolated tribes was replaced in many cases by explicit political advocacy that denied less pleasant aspects of the Yanomamö culture, such as warfare, domestic violence, and infanticide. Chagnon stated that much of his work has undermined the idea of the 'Noble savage' – a romanticized stereotype of indigenous people living in synchrony with nature and uncorrupted by modern civilization. Chagnon also stated that his beliefs about sociobiology and kin selection were misinterpreted and misunderstood, similarly because of a rejection of scientific and biological explanations for culture within anthropology. As a result of the controversy and the alleged unethical practices with the Yanomami, Chagnon was officially barred from studying the Yanomami and from reentering their country in Venezuela. ==Written works==

Books • . • . • . • . • Book chapters • • • • • • • • • • • • • • • Journal articles • • • • • • • • • • • • • • • • • ==Film==

Chagnon worked with ethnographic filmmaker Tim Asch to produce at least forty films on Yanomamo culture, including The Feast (1969), Magical Death (1973) and The Ax Fight (1975). These films, especially The Ax Fight, are widely used in anthropological and visual culture curriculum and are considered to be among the most important ethnographic films ever produced. ==See also==