Editing Knowledge (section)

=== Anthropology ===
The ''anthropology of knowledge'' is a multi-disciplinary field of inquiry.<ref>{{multiref | {{harvnb|Allwood|2013|pp=[https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118339893.wbeccp025 69–72]}} | {{harvnb|Boyer|2007|loc=1. Of Dialectical Germans and Dialectical Ethnographers: Notes from an Engagement with Philosophy}} }}</ref> It studies how knowledge is acquired, stored, retrieved, and communicated.<ref>{{harvnb|Cohen|2010|pp=[https://www.jstor.org/stable/40606072 S193–S202]}}</ref> Special interest is given to how knowledge is reproduced and changes in relation to social and cultural circumstances.<ref name=Allwood2013>{{harvnb|Allwood|2013|pp=[https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118339893.wbeccp025 69–72]}}</ref> In this context, the term ''knowledge'' is used in a very broad sense, roughly equivalent to terms like ''understanding'' and ''culture''.<ref>{{multiref | {{harvnb|Allwood|2013|pp=[https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118339893.wbeccp025 69–72]}} | {{harvnb|Barth|2002|p=1}} }}</ref> This means that the forms and reproduction of understanding are studied irrespective of their [[truth value]]. In epistemology, by contrast, knowledge is usually restricted to forms of true belief. The main focus in [[anthropology]] is on [[Empirical evidence|empirical observations]] of how people ascribe truth values to meaning contents, like when affirming an assertion, even if these contents are false.<ref name=Allwood2013/> This also includes practical components: knowledge is what is employed when interpreting and acting on the world and involves diverse phenomena, such as feelings, embodied skills, information, and concepts. It is used to understand and anticipate events to prepare and react accordingly.<ref>{{harvnb|Barth|2002|pp=1–2}}</ref>

The reproduction of knowledge and its changes often happen through some form of communication used to [[Knowledge transfer|transfer knowledge]].<ref>{{multiref | {{harvnb|Allwood|2013|pp=[https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118339893.wbeccp025 69–72]}} | {{harvnb|Cohen|2010|pp=[https://www.jstor.org/stable/40606072 S193–S202]}} }}</ref> This includes face-to-face discussions and online communications as well as seminars and rituals. An important role in this context falls to institutions, like university departments or scientific journals in the academic context.<ref name=Allwood2013/> Anthropologists of knowledge understand traditions as knowledge that has been reproduced within a society or geographic region over several generations. They are interested in how this reproduction is affected by external influences. For example, societies tend to interpret knowledge claims found in other societies and incorporate them in a modified form.<ref>{{multiref | {{harvnb|Allwood|2013|pp=[https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118339893.wbeccp025 69–72]}} | {{harvnb|Barth|2002|pp=1–4 }} | {{harvnb|Kuruk|2020|p=[https://books.google.com/books?id=ia7ZDwAAQBAJ&pg=PT25 25]}} }}</ref>

Within a society, people belonging to the same social group usually understand things and organize knowledge in similar ways to one another. In this regard, social identities play a significant role: people who associate themselves with similar identities, like age-influenced, professional, religious, and ethnic identities, tend to embody similar forms of knowledge. Such identities concern both how a person sees themselves, for example, in terms of the ideals they pursue, as well as how other people see them, such as the expectations they have toward the person.<ref>{{multiref | {{harvnb|Allwood|2013|pp=[https://onlinelibrary.wiley.com/doi/abs/10.1002/9781118339893.wbeccp025 69–72]}} | {{harvnb|Hansen|1982|p=193}} }}</ref>