Migration in Sidney Mintz's Journal for The
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24 Labor As Seen by Social Anthropology José Sergio Leite
24 Labor As Seen By Social Anthropology José Sergio Leite Lopes 1 1. Introduction: the economic sphere and labor in social anthropology Anthropologists have traditionally studied labor in their monographs about indigenous groups, ethnic minorities, the peasantry, fishers and artisans. In these studies of labor, as in the economic sphere in general, it appears as enmeshed in the totality of the social life of these “traditional”, “pre-capitalist” groups. Generally such anthropological studies focus on the centrality of gift giving and reciprocity, which negate or obscure economic interests for the benefit of the logic of honor or of symbolic capital. They regard the gift as a total social fact where the market principal is subordinated to that of reciprocity and redistribution. Labor in these studies is not the central theme of interest, but appears in a form subordinated to other aspects with which it is interrelated. Between the 1950s and 1970s, anthropologists engaged with the question of the critical application or appropriation of concepts from diverse currents of so-called economic theory. Such concepts were constructed to explain the capitalist economy, but anthropologists embraced these economic principles in general to understand all societies. A debate arose between “substantivists”, who praised the historicity of concepts and the necessity of new instruments for the economic analysis of non-capitalist societies and the “formalists” who gave a wider reach to existing economic theories to apply to their ethnographies. The substantivists were located in some American universities and drew heavily on the work of and disciples of the Hungarian economic historian Karl Polanyi; later they would have an important repercussion in the whole anthropological field. -
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EASA Biennial Conference Experiencing Diversity and Mutuality Ljubljana, Slovenia 26-30 August 2008 Ships passing in the night? Interdisciplinarity, East-West relations and commoditization of knowledge in anthropology of post-socialism Kacper Pobłocki Department of Sociology and Social Anthropology Central European University, Budapest, Hungary Abstract: Debates on 'native anthropology', 'anthropology with an accent' and so forth have usually focused on colonialism as the main culprit of asymmetric relations between anthropological knowledges. By bringing the recent dispute between Western and 'native' anthropologist of post-socialism into the 'world anthropologies' debate, I seek to highlight those aspects of current epistemic inequalities that are not post-colonial in nature, but result from global commoditization of knowledge. I ponder why Western anthropologists who started visiting Eastern Europe from the 1970s, concluded that 'native' academic knowledge is inferior to their own output. This was not due to a prejudice brought from afar, I argue, but rather was a result of their field experiences. I discuss how three types of native 'captive minds' (communist, nationalist, and neo-liberal) emerged, and how encountering (or learning about) them made Western anthropologist uninterested in (and distrustful of) local epistemic production. I focus on the putative nationalist 'captive mind', and argue that the straw man of East European 'positivist' science (as opposed to the superior 'theory-oriented' Western anthropology) emerged due to recent changes in the political economy of the academia. I show how the 'theoretical turn' was experienced differently in Western and Polish academia, and how these changes, explained by the different regimes of value, show that there has been an increase only in 'ritual' exchange between parochial and metropolitan anthropology rather than meaningful communication. -
SEM Awards Honorary Memberships for 2020
Volume 55, Number 1 Winter 2021 SEM Awards Honorary Memberships for 2020 Jacqueline Cogdell DjeDje Edwin Seroussi Birgitta J. Johnson, University of South Carolina Mark Kligman, UCLA If I could quickly snatch two words to describe the career I first met Edwin Seroussi in New York in the early 1990s, and influence of UCLA Professor Emeritus Jacqueline when I was a graduate student and he was a young junior Cogdell DjeDje, I would borrow from the Los Angeles professor. I had many questions for him, seeking guid- heavy metal scene and deem her the QUIET RIOT. Many ance on studying the liturgical music of Middle Eastern who know her would describe her as soft spoken with a Jews. He greeted me warmly and patiently explained the very calm and focused demeanor. Always a kind face, and challenges and possible directions for research. From that even she has at times described herself as shy. But along day and onwards Edwin has been a guiding force to me with that almost regal steadiness and introspective aura for Jewish music scholarship. there is a consummate professional and a researcher, teacher, mentor, administrator, advocate, and colleague Edwin Seroussi was born in Uruguay and immigrated to who is here to shake things up. Beneath what sometimes Israel in 1971. After studying at Hebrew University he appears as an unassuming manner is a scholar of excel- served in the Israel Defense Forces and earned the rank lence, distinction, tenacity, candor, and respect who gently of Major. After earning a Masters at Hebrew University, he pushes her students, colleagues, and community to dig went to UCLA for his doctorate. -
2012-AAA-Annual-Report.Pdf
Borders & Crossings New Ways to Generate Conversations & Experiences 2012 ANNUAL REPORT EXECUTIVE BOARD AND COMMITTEES 2012 AAA Linguistic Seat Section Assembly Committee on the Executive Board Niko Besnier EB Seat #1 Future of Print (2011–14) Gabriela Vargas– and Electronic President Publishing University of Cetina Leith Mullings (2010–12) Deborah Nichols (2011–13) Amsterdam Universidad The Graduate Center Committee on Minority Seat Autonoma de Yucatan of the City University Gender Equity in Ana L Aparicio Anthropology of New York Section Assembly (2010–13) Jennifer R Weis EB Seat #2 Northwestern President–Elect/Vice Ida Susser University Committee for President (2010–13) Monica Heller Human Rights Practicing/ Hunter College, (2011–13) Ilana Feldman Professional Seat City University of Jessica Winegar University of Toronto, Alisse Waterston New York Ontario Institute for (2010–13) Committee on Labor Studies in Education John Jay College of Treasurer–Ex Officio Relations Criminal Justice, Edward Liebow Michael Chibnik Secretary City University of (2008–12) Debra L Martin New York Battelle Committee on (2009–12) Minority Issues in University of Nevada, Student Seat Anthropology Las Vegas Jason E Miller AAA Committees Simon Craddock Lee (2009–12) and Chairs Section Assembly University of South Committee on Convenor Annual Meeting Practicing, Applied Florida Program Chair Vilma Santiago– and Public Interest Carolyn Rouse Anthropology Irizarry Undesignated #1 (2011–13) Keri Brondo Hugh Gusterson Anthropological Cornell University (2009–12) -
Julian H. Steward: a Contributor to Fact and Theory in Cultural Anthropology” in Process and Pattern in Culture: Es- Says in Honor of Julian H
NATIONAL ACADEMY OF SCIENCES JULIAN HAYNES S TE W ARD 1902—1972 A Biographical Memoir by RO BE R T A. MANNERS Any opinions expressed in this memoir are those of the author(s) and do not necessarily reflect the views of the National Academy of Sciences. Biographical Memoir COPYRIGHT 1996 NATIONAL ACADEMIES PRESS WASHINGTON D.C. Courtesy of the University of Illinois JULIAN HAYNES STEWARD January 31, 1902–February 6, 1972 BY ROBERT A. MANNERS ULIAN HAYNES STEWARD, ANTHROPOLOGIST, was born in Wash- Jington, D.C., the son of Thomas G., chief of the Board of Examiners of the U.S. Patent Office, and Grace Garriott, whose brother, Edward Garriott, was chief forecaster of the U.S. Weather Bureau. In an autobiographical sketch prepared for the National Academy of Sciences, Steward remarked that nothing in his family background or in his early education accounted for his later interest in anthropology. On the other hand, his school and neighborhood in the suburbs of Washington involved him in close association with the children of writ- ers, senators, representatives, doctors, and “generally per- sons of some distinction” who apparently did contribute to a developing interest in intellectual matters. When he was sixteen, Steward was admitted to the newly established Deep Springs Preparatory School (now Deep Springs College), a school located near Death Valley and devoted to the development of practical skills and to the promotion “of the highest well-being.” At this time, he said This memoir was originally prepared for inclusion in the multivolume American Na- tional Biography to be published by Oxford University Press. -
Annotations 1963-2005
The Anthropological Caribbeana: Annotations 1963-2005 Lambros Comitas CIFAS Author Title Description Annotation Subject Headings 1977. Les Protestants de la Guadeloupe et la Les Protestants de la Guadeloupe et Author deals with origin of Protestants in Guadeloupe, their social situation, problem of property, and communauté réformée de Capesterre sous Abénon, Lucien la communauté réformée de maintenance of the religion into 18th century. Rather than a history of Protestantism in Guadeloupe, this is an GUADELOUPE. L'Ancien Régime. Bulletin de la Société Capesterre sous L'Ancien Régime. essay on its importance in the religiou d'Histoire de la Guadeloupe 32 (2):25-62. 1993. Caught in the Shift: The Impact of Industrialization on Female-Headed Caught in the Shift: The Impact of Households in Curaçao, Netherlands Antilles. Industrialization on Female-Headed Changes in the social position of women (specifically as reflected in marriage rates and percentages of Abraham, Eva In Where Did All the Men Go? Female- CURAÇAO. Households in Curaçao, Netherlands children born to unmarried mothers) are linked to major changes in the economy of Curaçao. Headed/Female-Supported Households in Antilles Cross-Cultural Perspective. Joan P. Mencher and Anne Okongwu 1976. The West Indian Tea Meeting: An With specific reference to "tea meetings" on Nevis and St. Vincent, author provides a thorough review of the The West Indian Tea Meeting: An Essay in Civilization. In Old Roots in New NEVIS. ST. VINCENT. Abrahams, Roger history and the development of this institution in the British Caribbean. Introduced by Methodist missionaries Essay in Civilization. Lands. Ann M. Pescatello, ed. Pp. 173-208. -
Leslie White (1900-1975)
Neoevolutionism Leslie White Julian Steward Neoevolutionism • 20th century evolutionists proposed a series of explicit, scientific laws liking cultural change to different spheres of material existence. • Although clearly drawing upon ideas of Marx and Engels, American anthropologists could not emphasize Marxist ideas due to reactionary politics. • Instead they emphasized connections to Tylor and Morgan. Neoevolutionism • Resurgence of evolutionism was much more apparent in U.S. than in Britain. • Idea of looking for systematic cultural changes through time fit in better with American anthropology because of its inclusion of archaeology. • Most important contribution was concern with the causes of change rather than mere historical reconstructions. • Changes in modes of production have consequences for other arenas of culture. • Material factors given causal priority Leslie White (1900-1975) • Personality and Culture 1925 • A Problem in Kinship Terminology 1939 • The Pueblo of Santa Ana 1942 • Energy and the Evolution of Culture 1943 • Diffusion Versus Evolution: An Anti- evolutionist Fallacy 1945 • The Expansion of the Scope of Science 1947 • Evolutionism in Cultural Anthropology: A Rejoinder 1947 • The Science of Culture 1949 • The Evolution of Culture 1959 • The Ethnology and Ethnography of Franz Boas 1963 • The Concept of Culture 1973 Leslie White • Ph.D. dissertation in 1927 on Medicine Societies of the Southwest from University of Chicago. • Taught by Edward Sapir. • Taught at University of Buffalo & University of Michigan. • Students included Marshall Sahlins and Elman Service. • A converted Boasian who went back to Morgan’s ideas of evolutionism after reading League of the Iroquois. • Culture is based upon symbols and uniquely human ability to symbolize. • White calls science of culture "culturology" • Claims that "culture grows out of culture" • For White, culture cannot be explained biologically or psychologically, but only in terms of itself. -
Is Archaeology Anthropology?
Is Archaeology Anthropology? Deborah L. Nichols, Dartmouth College Rosemary A. Joyce, University of California, Berkeley Susan D. Gillespie, University of Florida Archeology is anthropology...save that the people archeology studies happen to be dead. —Braidwood (1959:79) n a famous phrase, Philip Phillips (1955:246-247) of archaeology, some of them quite successful (notably Istated that "New World archaeology is anthropology at Boston University and Calgary University; Ferrie 2001; or it is nothing." A few years later, Robert Braidwood Wiseman 1980, 1983), recent events have brought this made a similar characterization for the Old World (see issue greater attention and garnered more broad-based epigraph). That these well-established archaeologists support for separation. They have also provoked equally were motivated to make such pronouncements indicates passionate arguments from the other side. a sense of uncertainty even then of the relationship be- Most visible among the recent proposals for an au- tween archaeology and anthropology. This uncertainty tonomous archaeology was the forum "Archaeology Is has not abated, and nearly 50 years later the relationship Archaeology" organized by T. Douglas Price at the 2001 has become more strained. Archaeology in the United Society for American Archaeology meeting (reported in States, as in many other countries, is viable outside of Wiseman 2001,2002). It motivated a Point-Counterpoint anthropology. Academically it is housed in nonanthro- exchange among James Wiseman (2002), Robert Kelly pology departments, institutes, and interdisciplinary pro- (2002), and Susan Lees (2002) in the SAA Archaeologi- grams at a number of universities. Most professional cal Record, with Kelly (SAA President) and Lees (co- archaeologists are employed outside the academy where editor of American Anthropologist) arguing against their identity as anthropologists (if it exists) is often separation from anthropology. -
The Transformation of Cultural Anthropology : the Decline of Ecology and Structure and the Rise of Political Economy and the Cultural Construction of Social Reality*
The Transformation of Cultural Anthropology : The Decline of Ecology and Structure and the Rise of Political Economy and the Cultural Construction of Social Reality* William P. MITCHELL" Deux principales approches dominent la recherche anthropologique actuelle aux Etats-Unis : l'économie politique et la construction cultu relle de l'« autre », motifs qui ont largement remplacé les analyses éco logiques et strucluralo-symboliques proposées il y a encore dix ans. Cet article rend compte de ces développements dans l'ethnographie des Andes de ces vingt-cinq dernières années. Dans les Andes, pendant les années 1970 et 1980, de nombreux cher cheurs ont étudié l'écosystème vertical, stimulés par l'hypothèse de l'ar chipel vertical de John Murra et l'écologie culturelle de Julián Steward et Marvin Harris. L'hypothèse de Murra et le fort zeitgeist écologique des années 1970 ont orienté la recherche andine pendant plus de deux This is a slightly revised version of a talk presented to the Five Field Update panel of the Society for Anthropology in Community Colleges at the 91st Annual Meeting of the American Anthropological Association, San Francisco, CA, November, 1992. I am grateful to the Monmouth University Grants and Sabbaticals Committee for supporting various aspects of my research. Barbara Jaye read several drafts of the paper and has provided me many helpful suggestions. I am grateful to Monica Barnes, Jane Freed, Sean Mitchell, Barbara Price and Glenn Stone for their comments on the paper. I also thank Constance Sutton and Sean Mitchell for demonstrating to me the utility of incorporating identity and construction into issues of class and power. -
Julian Steward
Julian Steward Background Julian Steward was born in Washington, D.C., the second child of the chief of the Board of Examiners of the US. Patent Office. As a freshman at the University of California in 1921, he took an introductory course in anthropology taught by Alfred Kmeber, Robert Lowie, and Edward Winslow Gifford. The next year he transferred to Cor- nell, where he got his B.A. The president of Cornell, Livingston Farrand, himselfan anthropologist, advised him to return to California. He did so, and at Berkeley Steward and his fellow students (including William Dun- can Strong, Lloyd Warner, and Ralph Beals) gained a concern for the role of physical environment in culture from Carl Sauer of the geography department. Steward spent his summers in archaeological and ethnographic studies along the Columbia River and in the Owens Valley. During this period he discovered the Eastern Mono practice of systematically irrigat- ing wild seed plants and tubers, even though they did no planting or culti- vation. During 1929 hifcompiled a description and trait analysis of petm- glyphs in California, Njvada, Utah, Arizona, and Lower California. His analysis uncovered indications of chronology and function, but the tedi- ous work discouraged further interest in the culture trait approach. The same year he finished his doctorate with a dissertation entitled The Ceremonial Buffoon of the American Indian (published in 1931). 320 Julian Steward Steward spent the years of the Great Depression at the universities of Michigan, Utah, and California. He worked primarily on Great Basin archaeology, especiallycave sites on the ancient terraces of the Great Salt Lake Region. -
Frameworks of Analysis
PART I Frameworks of Analysis INTRODUCTION Tony Bennett then examine the forms of cultural analysis that have been associated It is clear from our discussion in the general with the development of psychological and introduction that it is impossible to tie the sociological thought. Peter Burke’s discussion term ‘culture’ to a single concept or to a of cultural history provides a bridge into simple history of usage. It is better understood the next group of chapters focused mainly as referencing a network of loosely related on text-based disciplines. James English’s concepts that has been shaped by the relations account of the role that the analysis of form between the different histories and fields of has played in the development of literary usage with which the term has came to be studies is followed here by Tia DeNora’s entangled. A significant factor here has been consideration of music as both text and the different meanings deriving from the ways performance. Mieke Bal then examines the in which the concept has been used and relations between art history and the more interpreted in the social science disciplines recent development of visual culture studies. one the one hand and in the humanities The next two chapters – Tom Gunning’s on the other. These different disciplinary discussion of film studies and Toby Miller’s articulations of the concept are the focus account of broadcasting – are concerned with of the contributions composing this first the forms of cultural analysis that have been part of the book, which also assesses how developed in relation to the two main media the ‘cultural turn’ has affected developments systems of the twentieth century. -
Bilby Small Axe.Pdf
Book Discussion: Richard Price, Travels with Tooy: History, Memory, and the African American Imagination; Chicago: University of Chicago Press, 2008; 452 pages; ISBN 978-0-2266-8058-3 (paper). African American Memory at the Crossroads: Grounding the Miraculous with Tooy Kenneth Bilby Travels with Tooy may be both the most readable and the most complex and demanding of Richard Price’s works on the Saramaka people of Suriname.1 Gone are the relatively transpar- ent and somewhat mechanical textual devices—the dialogical juxtapositions of clearly demar- cated alternating passages in differing fonts—that presented readers with a certain narrative consistency and progression (even while carrying challenges of their own) in First-Time and Alabi’s World.2 In their place is a kind of multitextured narrative patchwork, a loosely stitched crazy quilt of time-coded stories and “teachings” that jump across eras and locations, both imagined and literal. The stories and lessons, presented less as chapters than as excursions within and across interlinked timescapes, lead through an ever-thickening evocation of the African American temporal-spiritual worlds inhabited by Price’s partner in this enterprise, a very knowledgeable Saramaka Maroon óbiaman (healer and spiritual practitioner) known as Tooy. Only toward the very end of the book does Price attend to the matter of what his and Tooy’s extended dialogue might tell us about some of the much-debated larger questions that continue to preoccupy students of African American societies and cultures. It is on these 1 Richard Price, Travels with Tooy: History, Memory, and the African American Imagination (Chicago: University of Chicago Press, 2007); hereafter cited in text.