Through our scholarly representations, as well as our teaching, anthropologists illustrate how our common human heritage includes a rich variety of social and cultural practices as well as other culturally relative markers of our diverse humankind. Through our research, some anthropologists endeavor to combat ethnocentrism, or to illuminate and better understand the effects of racism and other systems and structures of inequality, and through engaged anthropology, others seek to transform such systems and structures. Besides describing human diversity past and present, anthropologists increasingly illustrate the historical processes by which particular notions of “the familiar” and “the strange” are constructed, reproduced, and maintained in society. One of anthropology’s primordial goals is thus to challenge ideas that certain populations and their customs are “strange” by demonstrating in part how one’s own culture is historical and contingent, only one among many possible variations, and as such can appear “strange” to others. We join other scholars whose work is informed by social constructivism and an emphasis on ontological dimensions of making meaning about the world (Anderson 1991; Pina-Cabral 2017). We are also attentive to the ways in which power is illustrated in hegemonic discourses about the familiar and the strange, especially in heritage and tourism encounters. Of course, anthropologists are not alone in disseminating and deconstructing representations associated with “strangeness” and “familiarity.” While they may make the familiar appear strange or the strange familiar as a strategy to unsettle common assumptions about the way we imagine the world to be, other social actors also transpose familiarity and strangeness for a range of goals and interests, generating different and more-or-less intended effects.

中文翻译：

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遗产与旅游中的熟悉与陌生

通过我们的学术表现以及我们的教学，人类学家说明了我们共同的人类遗产如何包括丰富多样的社会和文化实践以及我们多样化人类的其他文化相关标志。通过我们的研究，一些人类学家努力打击种族中心主义，或阐明和更好地理解种族主义和其他不平等制度和结构的影响，而通过参与人类学，其他人则寻求改变这些制度和结构。除了描述过去和现在的人类多样性之外，人类学家越来越多地说明了社会中构建、复制和维持“熟悉的”和“陌生的”特定概念的历史过程。因此，人类学的首要目标之一是通过部分展示一个人自己的文化如何具有历史性和偶然性，这只是众多可能变化中的一种，因此在其他人看来可能显得“奇怪”，从而挑战某些人群及其习俗“奇怪”的想法. 我们加入了其他学者的行列，他们的工作受到社会建构主义的启发，并强调为世界赋予意义的本体论维度（Anderson 1991；Pina-Cabral 2017）。我们也关注权力在关于熟悉和陌生的霸权话语中的展示方式，尤其是在遗产和旅游遭遇中。当然，在传播和解构与“陌生”和“熟悉”相关的表征方面，并非只有人类学家。