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Approved February 2009 I. Preamble Anthropological researchers, teachers and practitioners are members of many different communities, each with its own moral rules or codes of ethics. Anthropologists have moral obligations as members of other groups, such as the family, religion, and community, as well as the profession. They also have obligations to the scholarly discipline, to the wider society and culture, and to the human species, other species, and the environment. Furthermore, fieldworkers may develop close relationships with persons or animals with whom they work, generating an additional level of ethical considerations. In a field of such complex involvements and obligations, it is inevitable that misunderstandings, conflicts, and the need to make choices among apparently incompatible values will arise. Anthropologists are responsible for grappling with such difficulties and struggling to resolve them in ways compatible with the principles stated here. The purpose of this Code is to foster discussion and education. The American Anthropological Association (AAA) does not adjudicate claims for unethical behavior. The principles and guidelines in this Code provide the anthropologist with tools to engage in developing and maintaining an ethical framework for all anthropological work.

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Tierney served our profession with a sorely needed wakeup call unprecedented in its effectiveness, whatever the negative consequences that inevitably accompany controversies and scandals and to whatever degree his numerous and diverse allegations prove true.

Tierney exposed the ugliest affair in the entire history of anthropology. It cannot be summarily dismissed by a vocal minority as simply a matter of personal animosities, turf war, postmodernist critique of science or scientism, objectivist versus activist, differing interpretations of Yanomami aggression, sensationalist or tabloid journalism, etc. As Susan Lindee recognizes and contrary to Raymond Hames, not all of the fundamental claims made by Tierney have been discussed, let alone refuted.

the Pandoras box opened by Tierney should be examined and debated within the framework of the ethics and politics of knowledge production in the West, and that includes professional, ethical, and moral responsibility toward the communities who host research. The three basic questions I raised at the open forum on this controversy at the last AAA convention remain: What have the Yanomami contributed to us? What have we contributed to the Yanomami, for better and for worse? How are professional ethics and human rights involved?

His election not only vindicates Chagnon of unfounded accusations that have undermined his reputation and career, but is an achievement that reflects well upon our discipline.

highest honors bestowed upon a US scientist.

complex nature of humans as alternately cruel and kind, both warlike and peaceable

Chagnon, aged 63, is one of the most distinguished anthropologists alive.

But he has also made plenty of enemies. Some are professional. Chagnon’s explanation of Yanomamö violence was deeply controversial, both. among people who understand it as a general theory of human nature (which it is meant to be), and among those who see it only as a particular explanation of Yanomamö culture. The Yanomamo are not, in fact, exceptionally violent by the standards of aboriginal people.

Chagnon’s enemies believe the Yanomamö sometimes fought because he had paid them to act for his cameras.