Journal articles on the topic 'Anthropologie – Salomon'

This essay is a collaboration between Martha Rees and Salomón Nahmad Sitton. It covers some of the high (and low) points of Nahmad's career as an applied anthropologist in Mexico, from his early studies in social work to his work for the Secretaría de Educación Publica and the Instituto Nacional Indigenista. Nahmad's career as a senior researcher in CIESAS is recorded in his web site (http://www.salomonnahmad@wordpress.com) and doesn't touch as much on the issues of applied anthropology. In this article, we focus less on his later career with the World Bank and at CIESAS. This manuscript is based on an oral history interview Rees initially conducted with Nahmad for the Society for Applied Anthropology's Oral History project (see a shorter version at http://sfaanews.sfaa.net/category/sfaa-committees/oral-history-project/). We supplement it with conversations, interviews, and source materials. We also include our observations about indigenismo and applied anthropology in Mexico.1 Ultimately this is a story of opposition within the framework of the state, lessons learned, and prices paid. It is the story of an indefatigable rebel and troublemaker. It is about what it means to get your hands dirty in the struggle to support the demands of indigenous pueblos to live the life they want within the confines of the nation state.

When in 1984 I accepted an invitation from editor Frank Smith at Cambridge University Press to collaborate in a new “Cambridge History of the Native Peoples of the Americas,” I was naive and somewhat unaware of the potential intellectual dangers and pitfalls involved in what seemed to me, at that time, to be a challenging and worthwhile project. Now, eighteen years later, and having been recently been denounced as the Americanist equivalent of a Holocaust Revisionist by no less than Claude Lévi-Strauss, the grand figure of structural anthropology and arguably the most distinguished scholar in his field in the late Twentieth Century, I am forced to question myself and the whole enterprise of trying to write such as history. Lévi-Strauss's critique was published in the French anthropology journal L'Homme. It was a thunderbolt cast from Olympus— a place which as Brazilian anthropologist Roberto da Matta has recently reminded us, is located roughly between the Rue des Ecoles and the Boulevard St. Michel—and I find it particularly discouraging since its author was one of my intellectual heroes and Tristes tropiques one of the formative books of my own education. To be accused by him of editing a volume that is “politically correct,” and “post-modernist” I find slightly amusing. [I carry a copy of the review to show my graduate students whose characterizations of me tend to run in quite the opposite direction]. Why a Lévi-Strauss should use the analogy of holocaust denial to criticize a work edited by two guys named Salomon and Schwartz is itself worthy of consideration, but it is not what concerns me in these remarks.

Resumo Levando em conta a expansão do ativismo de diversas agências religiosas nas mais variadas arenas públicas nacionais, este artigo visa trabalhar o problema da reconfiguração recente do secularismo brasileiro. A partir da análise de três casos concretos – cerimônia de inauguração do Tempo de Salomão, repercussão midiática de uma pastora transgênera e controvérsias no Supremo Tribunal Federal envolvendo agentes religiosos –, procuraremos demonstrar como as diversas dinâmicas de produção de visibilidade observadas resultam em um novo entendimento do que é “fazer religião” em público e, no limite, modificam a configuração de nossa ordem jurídica secular. Seguindo por esse caminho e observando o modo como a publicização da experiência sacraliza (moraliza) problemas privados tornando-os públicos, constata-se que grande parte da eficácia da linguagem religiosa contemporânea está menos na imposição de uma mensagem do que na qualidade e plasticidade de suas encenações nas diferentes arenas.

Abstract The 1920s marked a fervent time for artistic and literary expression in the United States. Besides the famous authors of the decade, including F. Scott Fitzgerald, Ernest Hemingway, and William Faulkner, Anzia Yezierska and Nella Larsen, among other female writers, also managed to carve “a literary space” for their stories. Yezierska and Larsen depicted the struggles and tribulations of minority women during the fermenting 1920s, with a view to illustrating the impact of ethnicity and race on the individual female identity. Yezierska, a Jewish-American immigrant, and Larsen, a biracial American woman, share an interest in capturing the nuances of belonging to a particular community as an in-between subject. Therefore, this essay sets out to examine the intersections of gender, race, ethnicity, and choice in shaping individual identities in public and private in-between spaces in Yezierska’s Salome of the Tenements (1923) and Larsen’s Quicksand (1928).

Resumo: O presente texto objetiva uma abordagem, no interior do pensamento de Ernst Bloch (1885/1977), acerca da relação entre marxismo e utopia: um vínculo incomum no interior do marxismo, comumente tido numa oposição inconciliável. Daí a apropriação do termo “herético” em referência ao marxismo do autor alemão: a expressão é usada não em sentido pejorativo, mas apenas para situar seu distanciamento do marxismo vulgar, bem como sua intenção de crítica radical dessa tradição. Aqui entendemos que é, em particular, por meio da relação entre marxismo e utopia que o pensamento de Ernst Bloch aparece como um projeto inelutavelmente político com vistas a uma filosofia da práxis concreta na principal obra do autor: O Princípio esperança (Das Prinzip Hoffnung) [1954/1959]. Neste livro encontramos, com efeito, a tentativa de pensar a atualidade do marxismo para o contexto do século XX, a era das catástrofes, conforme definição do historiador Eric Hobsbawm. Palavras-chave: Marxismo. Utopia. Dialética. Crítica social. Cultura. Abstract: This paper presents an approach within the thinking of Ernst Bloch (1885/1977) about the relation between Marxism and Utopia: an unusual link within Marxism, commonly held in an irreconcilable opposition. Hence the appropriation of the term "heretical" in reference to the German author's Marxism: the expression is used not in a pejorative sense, but only to situate its distancing from vulgar Marxism, as well as its intention of a radical critique of this tradition. Here we understand that it is particularly through the relationship between Marxism and Utopia that Ernst Bloch's thought appears as an ineluctably political project with a view to a philosophy of concrete praxis in the principal work of the author: The Principle Hope (Das Prinzip Hoffnung) [1954/1959]. In this book we find, in effect, the attempt to think the actuality of Marxism in the context of the age of catastrophe - as defined by Eric Hobsbawm - that is, the long twentieth century that experienced the extreme barbarism of the concentration camp, of which the thinker in question, Jewish and Communist, managed to escape. Keywords: Marxism. Utopia. Dialectics. Social criticismo. Culture. REFERÊNCIAS ALBORNOZ, Suzana. O enigma da Esperança: Ernst Bloch e as margens da história do espírito. Petrópolis, RJ: Vozes, 1995. ALBORNOZ, Suzana. Ética e utopia: ensaio sobre Ernst Bloch. 2ª edição. Porto Alegre: Movimento; Santa Cruz do Sul: EdUSC, 2006. BICCA, Luiz. Marxismo e liberdade. São Paulo: Loyola, 1987. BLOCH, Ernst. Filosofia del Rinascimento. Trad. it. de Gabriella Bonacchi e Katia Tannenbaum. Bologna: il Mulino, 1981. BLOCH, Ernst. Héritage de ce temps. Trad. Jean Lacoste. Paris: Payot, 1978. BLOCH, Ernst. O Princípio Esperança [1954-1959]. Vol. I. Trad. br. Nélio Schneider. Rio de Janeiro: EdUERJ; Contraponto, 2005. BLOCH, Ernst. O Princípio Esperança [1954-1959]. Vol. II. Trad. br. Werner Fuchs. Rio de Janeiro: EdUERJ; Contraponto, 2006. BLOCH, Ernst. O Princípio Esperança [1954-1959]. Vol. III. Trad. br. Nélio Schneider. Rio de Janeiro: EdUERJ; Contraponto, 2006. BLOCH, Ernst. Du rêve à l’utopie: Entretiens philosophiques. Textos escolhidos e prefaciados por Arno Münster. Paris: Hermann, 2016. BLOCH, Ernst. Thomas Münzer, Teólogo da Revolução [1963]. Trad. br. Vamireh Chacon e Celeste Aída Galeão. Rio de Janeiro: Tempo Brasileiro, 1973. BLOCH, Ernst. L’esprit de l’utopie, [1918-1023]. Trad. fr. de Anne Marie Lang e Catherine Tiron-Audard. Paris: Gallimard, 1977. BLOCH, Ernst. El pensamiento de Hegel. Trad. esp. de Wenceslao Roces. Mexico; Buenos Aires: Fondo de Cultura Economica, 1963. BOURETZ, Pierre. Testemunhas do futuro: filosofia e messianismo. Trad. J. Guinsburg. São Paulo: Perspectiva, 2011, p. 690. FREUD, Sigmund. Los sueños [1900-1901]. Trad. Luis Lopez-Ballesteros et al., Madrid: Biblioteca Nueva, 1981. FREUD, Sigmund. A Interpretação dos sonhos. Vol. I. Trad. Jayme Salomão. Rio de Janeiro: Imago, 2006. HORKHEIMER, Max. Filosofia e teoria crítica. In: Textos escolhidos. Trad. de José Lino Grünnewald. São Paulo: Abril Cultural, 1980, p. 155 (Coleção Os Pensadores.). MÜNSTER, Arno. Ernst Bloch: filosofia da práxis e utopia concreta. São Paulo: UNESP, 1993. MÜNSTER, Arno. Utopia, Messianismo e Apocalipse nas primeiras de Ernst Bloch. Trad. br. de Flávio Beno Siebeneichler. São Paulo: UNESP, 1997. PIRON-AUDARD, Catherine. Anthropologie marxiste et psychanalyse selon Ernst Bloch. In: RAULET, Gérard (org.). Utopie-marxisme selon Ernst Bloch: un système de l'inconstructible. Payot: Paris, 1976. VIEIRA, Antonio Rufino. Princípio esperança e a “herança intacta do marxismo” em Ernst Bloch. In: Anais do 5° Coloquio Internacional Marx-Engels. Campinas: CEMARX/Unicamp. Disponível em: <www.unicamp.br / cemarx_v_coloquio_arquivos_arquivos /comunicacoes/gt1/sessao6/Antonio_Rufi no.pdf>. VIEIRA, Antonio Rufino. Marxismo e libertação: estudos sobre Ernst Bloch e Enrique Dussel. São Leopoldo: Nova Harmonia, 2010. RAULET, Gérard (Organizador). Utopie - marxisme selon Ernst Bloch: un sistème de l’inconstructible. Paris: Payot, 1976. ZECCHI, Stefano. Ernest Bloch: Utopia y Esperanza en el Comunismo [1974]. Trad. esp. de Enric Pérez Nadal, Barcellona: Península, 1978.

RESUMENEl objetivo de este artículo es reflexionar sobre los mecanismos de financiación y de control de las instituciones religiosas por los laicos en las primeras décadas de la conquista y colonización de Hispanoamérica. Investigar sobre la inversión laica en lo sagrado supone en un primer lugar aclarar la historiografía sobre laicos, religión y dinero en las sociedades de Antiguo Régimen y su trasposición en América, planteando una mirada desde el punto de vista de las motivaciones múltiples de los actores seglares. A través del ejemplo de restituciones, donaciones y legados en losAndes, se explora el papel de los laicos españoles, y también de las poblaciones indígenas, en el establecimiento de la densa red de instituciones católicas que se construye entonces. La propuesta postula el protagonismo de actores laicos en la construcción de un espacio cristiano en los Andes peruanos en el siglo XVI y principios del XVII, donde la inversión económica permite contribuir a la transición de una sociedad de guerra y conquista a una sociedad corporativa pacificada.PALABRAS CLAVE: Hispanoamérica-Andes, religión, economía, encomienda, siglos XVI y XVII.ABSTRACTThis article aims to reflect on the mechanisms of financing and control of religious institutions by the laity in the first decades of the conquest and colonization of Spanish America. Investigating lay investment in the sacred sphere means first of all to clarifying historiography on laity, religion and money within Ancien Régime societies and their transposition to America, taking into account the multiple motivations of secular actors. The example of restitutions, donations and legacies inthe Andes enables us to explore the role of the Spanish laity and indigenous populations in the establishment of the dense network of Catholic institutions that was established during this period. The proposal postulates the role of lay actors in the construction of a Christian space in the Peruvian Andes in the sixteenth and early seventeenth centuries, when economic investment contributed to the transition from a society of war and conquest to a pacified, corporate society.KEY WORDS: Hispanic America-Andes, religion, economics, encomienda, 16th and 17th centuries. BIBLIOGRAFIAAbercrombie, T., “Tributes to Bad Conscience: Charity, Restitution, and Inheritance in Cacique and Encomendero Testaments of 16th-Century Charcas”, en Kellogg, S. y Restall, M. 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(eds.), Cultural Studies, New York, Routledge, 1986, pp. 277-294.Horne, J., “Démobilisations culturelles après la Grande Guerre”, 14-18, Aujourd’hui, Today, Heute, Paris, Éditions Noésis, mai 2002, pp. 45-5.Iogna-Prat, D., “Sacré’ sacré ou l’histoire d’un substantif qui a d’abord été un qualificatif”, en Souza, M. de, Peters-Custot, A. y Romanacce, F.-X., Le sacré dans tous ses états: catégories du vocabulaire religieux et sociétés, de l’Antiquité à nos jours, Saint-Étienne, Publications de l’Université de Saint-Étienne, 2012, pp. 359-367.Iogna-Prat, D., Cité de Dieu. Cité des hommes. L’Église et l’architecture de la société, Paris, Presses universitaires de France, 2016.Kalifa, D., “Les historiens français et ‘le populaire’», Hermès, 42, 2005, pp. 54-59.Knowlton, R. J., “Chaplaincies and the Mexican Reform”, The Hispanic American Historical Review, 48.3 (1968), pp. 421-443.Lamana, G., Domination without Dominance: Inca-Spanish Encounters in Early Colonial Peru, Durham, Duke University Press, 2008.Las Casas B. de, Aqui se contienen unos avisos y reglas para los que oyeren confessiones de los Españoles que son o han sido en cargo a los indios de las Indias del mas Océano (Sevilla : Sebastián Trujillo, 1552). Edición moderna en Las Casas B. de, Obras escogidas, t. V, Opusculos, cartas y memoriales, Madrid, Biblioteca de Autores Españoles, 1958, pp. 235-249.Lavenia, V., L’infamia e il perdono: tributi, pene e confessione nella teologia morale della prima età moderna, Bologne, Il Mulino, 2004.Lempérière, A., Entre Dieu et le Roi, la République: Mexico, XVIe-XIXe siècle, Paris, les Belles Lettres, 2004.Lenoble, C., L’exercice de la pauvreté: économie et religion chez les franciscains d’Avignon (XIIIe-XVe siècle), Rennes, Presses universitaires de Rennes, 2013.León Portilla, M., Visión de los vencidos: relaciones indígenas de la conquista, México, Universidad nacional autónoma, 1959.Levaggi, A., Las capellanías en la argentina: estudio histórico-jurídico, Buenos Aires, Facultad de derecho y ciencias sociales U. B. A., Instituto de investigaciones Jurídicas y sociales Ambrosio L. 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La donation de Juan Clemente de Fuentes, marchand des Andes, à la Compagnie de Jésus au milieu du XVIIe siècle”, ASSR, publicación prevista en 2020.Maldavsky, A., “Giving for the Mission: The Encomenderos and Christian Space in the Andes of the Late Sixteenth Century”, en Boer W., Maldavsky A., Marcocci G. y Pavan I. (eds.), Space and Conversion in Global Perspective, Leiden-Boston, Brill, 2014, pp. 260-284.Maldavsky, A., “Teología moral, restitución y sociedad colonial en los Andes en el siglo XVI”, Revista portuguesa de teología, en prensa, 2019.Margairaz, D., Minard, P., “Le marché dans son histoire”, Revue de synthèse, 2006/2, pp. 241-252.Martínez López-Cano, M. del P., Speckman Guerra, E., Wobeser, G. von (eds.) La Iglesia y sus bienes: de la amortización a la nacionalización, México, Universidad Nacional Autónoma de México, Instituto de Investigaciones Históricas, 2004.Mauss, M., “Essai sur le don. 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Il est désormais commun de le dire : les faits humains sont de plus en plus étroitement liés à l’espace maritime. Les exemples seraient légion, citons parmi les plus significatifs et contemporains: les revendications coutumières dont la mer fait l’objet parmi les communautés autochtones, en Australie notamment; les enjeux économiques et les confrontations nouvelles autour de l’appropriation des ressources marines, en Arctique ; les réseaux d’Aires Marines Protégées de plus en plus étendus, qui forment le projet d’une mer dont la responsabilité et l’administration pourraient être globales ; la submersion inexorable des îles Salomon, ou Maldives et la nécessité, pour ses actuels habitants, de fonder des utopies maritimes dans des États voisins ; et, pouvons-nous faire l’économie de cette tragique actualité : les itinéraires désespérés qu’engagent sur la Méditerranée des hommes acculés. Toute anthropologie sera-t-elle donc amenée à devenir « maritime » ? Force est de constater que cette mer, qui constitue aujourd’hui un élément de réflexion latent et apparemment incontournable, a tardé à investir le champ anthropologique. C’est bien en effet par sa marginalité dans le paysage intellectuel que s’est caractérisée l’« anthropologie maritime », définie comme telle au tournant des années 1970-1980 en Amérique du Nord et en Europe. L’étrangeté et l’ambivalence associées à la mer dans la pensée occidentale expliquent sans doute en partie cette curiosité tardive et, plus encore peut-être, la méthodologie mise en œuvre par ce « sous-champ disciplinaire » pour l’appréhender. Pour rendre compte de la relation de l’homme à un espace « irrémédiablement sauvage » (Corbin 2010 :75), deux approches ont en effet été privilégiées : une lecture matérialiste, absorbant dans un registre technique la teneur d’une interaction principalement fondée sur la "conquête" (Michelet 1935) et la "lutte" (Hugo 2002); et, une lecture continentale, impliquant le rapprochement sémantique et épistémologique avec un milieu terrestre plus familier. Les textes programmatiques qui définissent l’anthropologie maritime ne manquent pas de faire apparaître la permanence de ces entrées, en y incluant toutefois de discrètes variations. Dans le cas de la lecture continentale par exemple, c’est avec des interprétations divergentes que le référent terrestre est mobilisé, suivant que les auteurs privilégient une continuité terre-mer, ou qu’ils instaurent, a contrario, une césure entre un milieu et l’autre. Pour les tenants d’une continuité, la mer, inscrite dans le prolongement d’un espace continental, en poursuit les structures sociales et économiques. C’est en projetant sur elle et les marins les logiques du monde paysan (Breton 1981 : 8), en rapprochant les activités de pêche de celles de la chasse (Barnes 1996), en accusant un monisme épistémologique pour faire des perceptions associées à la mer des répliques de schèmes continentaux, qu’ils entendent penser cet espace. Pour les autres, l’appréhension de la mer implique, au contraire, de mettre en évidence sa radicale étrangeté. Ce milieu, jugé « hostile, « incertain » et « dangereux » (Poggie 1980), façonne des sociétés dont les structures sociales, techniques, économiques ou psychiques, appellent un traitement particulier et commun.

In her book European identity and the representation of Islam in the mainstream press: Argumentation and media discourse, Salomi Boukala offers us a thoroughly interdisciplinary and extremely timely scrutiny of print media communication in times of profound crises in Europe. Boukala interweaves Critical Discourse Analysis (CDA) and Argumentation theory, employing also notions and principles coming from the fields of Political Sciences, Anthropology, (Cultural) Political Economy. In particular, the author examines how “specific [European] newspapers with opposite ideological background […] construct the European supranational identity via references to the EU and the representation of Islam as a common, European ‘Other’” (p. 7).

Katja Kvaale: Last pas de trois in Geneva: a dance for three in the UN saloons with the host leading the dance The purpose of this article is twofold. Taking its point of departure in empirical examples from the 1993 Session of the United Nations Working Group on Indigenous Populations in Geneva, the article attempts partly to analyse how indigenous peoples operate in the UN system, and partly to examine how this touches on classical anthropological notions such as peoplehood, nationhood and culture as distinet and continuous units. It is argued that most of the indigenous inputs at the UNWGIP can be heard as persistent reactions against the member states’ questioning their peoplehood and consequent rights to self-determination. However, it is not the idea to deconstruct the notion of the modem nation State altogether, nor to imply a radical cultural relativity, but rather to establish that the UN is confronting a global reality somewhat more complex than individuals and nation- states. In stating that the right to self-determination is separate from and prior to international law - it has been there since time immemorial - the indigenous representatives are tuming the legal logic of the UN upside down. From their perspective it is thus not a matter of being endowed with rights from a magnanimous UN, but rather a latecoming making up for the wrongdoings of half a millennium. Meanwhile, in asserting cultural continuity and distinetiveness in their politicized self-representation, indigenous peoples are catching anthropology off-guard and without foothold amidst the debris of its recently abandoned paradigms. Ironically, in the case of indigenous peoples the discipline is seemingly facing the incamation of the very notions and concepts just ditched: the exotification of the other, the radical us/them or West/the Rest distinetions, the Levi- Straussian „cold“ timelessness i.e. „conservative" rejection of modemity and development, culture as partly reified and self-sufficient units etc. However, rather than a morally based rejecting attitude towards this phenomenon the discipline would benefit from facing the great theoretical and analytical challenge that lies behind it. Although indigenous peoples and anthropologists are now operating within the same frame of reference to a far higher degree than was the case 25 years ago, it can still prove worthwhile to distinguish between the different levels on which culture is dealt with at different times. Hence, a potential clash between indigenous politieized „authentic culture" on the one hånd and scientific deconstruction of „true culture" on the other can be avoided.