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Journal articles on the topic 'Ethnolog'

Author: Grafiati

Published: 27 February 2023

Last updated: 27 February 2023

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1

Budniok, Jan, and Andrea Noll. "Jenseits von Twitter und Straßenprotest." Forschungsjournal Soziale Bewegungen 32, no. 1 (2019): 68–77. http://dx.doi.org/10.1515/fjsb-2019-0008.

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Abstract Ausgelöst durch Energieengpässe bildeten sich in Ghana 2014 mehrere neue Protestgruppen heraus, unter ihnen Occupy Ghana und das Citizen Ghana Movement. Das leadership beider Bewegungen ist mit jeweils einem Dutzend Personen relativ klein. Zur Erforschung des leadership von sozialen Bewegungen bieten sich insbesondere Methoden der Biographieforschung an. In ethnologischen Forschungsarbeiten wird die Biographieforschung meist mit weiteren ethnographischen Methoden wie der Teilnehmenden Beobachtung kombiniert. Zentral für die Ethnologie sind weiterhin ein Perspektivwechsel und die lange Feldforschung. Dabei erheben Ethnolog*innen sehr unterschiedliche biographische Daten und verknüpfen diese miteinander. Für den vorliegenden Artikel erhoben Jan Budniok und Andrea mit den Biographien der Mitglieder des leadership auch ihre Familiengeschichten, um mehr über Darstellung historisch gewachsener Netzwerke zu erfahren. Zudem hängen die individuellen Beweggründe aktiv zu werden in den hier untersuchten Fällen oft mit der eigenen Familiengeschichte zusammen oder werden in einem solchen Zusammenhang dargestellt, um das eigene Handeln zu legitimieren. Diese Kombination von Biographieforschung mit weiteren ethnographischen Methoden ist eine Stärke des ethnographischen Ansatzes und kann auch von anderen Disziplinen in der Erforschung sozialer Bewegungen fruchtbar gemacht werden.

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2

Jessen, Caroline. "Hermes. Frontex-Einsätze im Mittelmeer." Zeitschrift für Ideengeschichte 14, no. 3 (2020): 103–7. http://dx.doi.org/10.17104/1863-8937-2020-3-103.

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Aeneas, Hermes, Triton: Ein Echo des Humanismus scheint in den Namen der EU-Grenzschutzoperationen nachzuklingen. Der Grenzschutz ist eine dem Hermes, einer ambivalenten Figur der griechischen Götterwelt, unterstellte Angelegenheit. Doch ist er auch der Gott der Wege, des Handels und des Tauschs. Hermes sei, so informiert sein «Steckbrief» in der «Enzyklopädie der Antike», ein «unter die ethnolog[ ische] Kategorie des Tricksters subsumierbarer Kulturbringer mit besonderen Beziehungen zum Hirtenleben; er fungierte im Epos als Bote und Herold des Zeus und galt schließlich als ein mit universalem Wissen und umfassender kommunikativer Kompetenz ausgestatteter Gott, von dem sich Händler Schutz und Beistand, Mystagogen und Verfasser esoterischer Lit[eratur] Legitimation erhofften. Mit dem röm[ischen] Mercurius identifiziert.»

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3

Dow, James R. "Ethnologia Balkanica: Journal of Balkan Ethnology." Journal of American Folklore 114, no. 451 (2001): 109. http://dx.doi.org/10.2307/3592400.

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4

Mitchell, Stephen A., and Nils-Arvid Bringeus. "Ethnologia Scandinavica: A Journal for Nordic Ethnology." Journal of American Folklore 99, no. 391 (1986): 89. http://dx.doi.org/10.2307/540860.

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5

Lestel, Dominique, Florence Brunois, and Florence Gaunet. "Etho-ethnology and ethno-ethology." Social Science Information 45, no. 2 (2006): 155–77. http://dx.doi.org/10.1177/0539018406063633.

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English In this article we defend the idea that etho-ethnology and ethno-ethology should be combined into a new science at the interface between human and animal sciences. This new field would study the hybrid communities comprised of humans and animals sharing meaning, interests and affects, and would try to account for the complexity of interspecific sociabilities. The study cannot be reduced either to an ethology devoted strictly to animal behaviors or to an ethnology concerned exclusively with the life of humans in society. French Dans cet article, nous défendons l'idée selon laquelle étho-ethnologie et ethno-éthologie doivent se combiner en une nouvelle science à l'interface des sciences de l'homme et des sciences de l'animal. Ce nouveau champ de recherche devra étudier les communautés hybrides homme/animal de partage de sens, d'intérêts et d'affects et devra rendre compte de la complexité des sociabilités interspécifiques. Une telle étude ne peut être réduite ni à une éthologie qui se consacre exclusivement à l'étude des comportements de l'animal, ni à une ethnologie qui étudie seulement la vie des humains en société.

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6

Tian, Robert Guang. "Shi Zhengyi on Basic Theoretical Issues of Ethnologic Economics." Advances in Social Sciences Research Journal 9, no. 6 (2022): 353–69. http://dx.doi.org/10.14738/assrj.96.12590.

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This paper aims to introduce Professor Shi Zhengyi’s early theoretical views and contributions to ethnic economics to the international academic community. China’s ethnic minorities live in the western regions, and their economic and social development for a long time has been far behind that of the eastern and central areas where the Han majority live. Professor Shi Zhengyi proposed in March 1979 that China needed to establish and develop ethnologic economics. It is a particular branch of economics in China with solid Chinese characteristics. Ethnologic economics, starting from the status and role of ethnic factors in economic activities, studies the economic changes and economic relations of ethnic groups or ethnic regions. The ethnologic economy has the characteristics of duality and diversity, which is the starting point of the study of national economics. Ethnologic economics has adapted to the national conditions of China’s multi-ethnic country and the needs of China’s modernization drive. It has the dual disciplinary attribution of Ethnology and economics. It is hoped that the international academic community will take an interest in ethnologic economics and apply the research results of Chinese ethnologic economists to promote societies in other countries similar to China’s ethnic minority areas’ economic development.

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7

Domenig, Dagmar. "The mediation of transcultural nursing care in the clinical context: a tightrope walk." Pflege 12, no. 6 (1999): 362–66. http://dx.doi.org/10.1024/1012-5302.12.6.362.

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Der Wunsch nach Handlungsvorschlägen für den «Umgang» mit Migranten und Migrantinnen im klinischen Kontext hat zu einer vermehrten Rezeption der «Transkulturellen Pflege» von Madeleine Leininger geführt. Die meist kritiklose Übernahme ihrer Theorie ohne theoretische und historische Einbettung führt in der Praxis zu Stereotypisierungen ethnischer Gruppen und zur Kulturalisierung sozialer und individueller Dimensionen, statt zu einem gegenseitigen transkulturellen Verstehen. Leiningers Modell ist aus heutiger Perspektive nicht brauchbar, um eine transkulturelle Pflege in der Praxis zu etablieren. Eine Theorie, welche nicht die Auseinandersetzung mit eigenen soziokulturellen Hintergründen, sondern den Blick von außen auf das sogenannt Fremde fördert, und welche nicht die Interaktion, sondern Kulturen ins zentrum stellt, kann nicht als Grundlage einer transkulturellen Pflege dienen. Eine zeitgemäße transkulturelle Pflege bezweckt nicht die Konstruktion eines spezifischen Pflegemodells für Migranten und Migrantinnen, sondern die Erweiterung der Pflege um die soziokulturelle und migrationsspezifische Dimension. Doch die Pflege scheint diese Herausforderung nicht anzunehmen, ist es doch weitaus einfacher, die Leiningersche Kulturpflegetheorie in die bestehenden Curricula als zusätzliches Modell hinzuzufügen. Die Pflege verpaßt es so, sich kritisch mit der Übernahme bestimmter Theorien und Modelle aus anderen Disziplinen auseinanderzusetzen. Auch wenn Leininger selbst Pflegende ist, so hat sie doch als Ethnologin auf dem Hintergrund ethnologischer Theorien ihr Modell entwickelt. Die Vermittlung der transkulturellen Pflege verlangt aber auch von Ethnologen und Ethnologinnen eine Auseinandersetzung mit dem konkreten Kontext der Pflege und deren Ansätzen. Nur so kann die Ethnologie bewußt der Gefahr, als Randdisziplin marginalisiert und auf Kochbuchrezepte reduziert zu werden, etwas entgegensetzen.

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8

Vermeulen, Han F. "Ethnographie, Ethnologie und Anthropologie im 18. und 19. Jahrhundert: Einheit, Vielfalt und Zusammenhang." Mitteilungen der Berliner Gesellschaft für Anthropologie, Ethnologie und Urgeschichte 40 (March 2, 2019): 91–117. http://dx.doi.org/10.30819/mbgaeu.40.8.

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Die Geschichte der Ethnologie beginnt für viele erst ab 1860 mit Adolf Bastian in Deutschland und E.B. Tylor in England oder ab 1887 mit Franz Boas in den USA. So kann man es in den Lehrbüchern lesen: Die Wurzeln der Ethnologie liegen im 19. Jahrhundert; in Deutschland fängt die Ethnologie mit Bastian an. Ähnlich wird die Genese der Anthropologie oft mit dem Wirken von Rudolf Virchow in Berlin verbunden. Meine Recherchen haben jedoch ergeben, dass beide Disziplinen bereits im 18. Jahrhundert entstanden sind, und zwar als parallele Entwicklungen in unterschiedlichen Wissensbereichen. Im Vortrag werde ich hierauf Bezug nehmen und zeigen, dass die Ethnographie 1732-1747 im Rahmen der Erforschung Sibiriens von dem Historiker G.F. Müller als eine beschreibende und vergleichende Studie aller Völker hervortrat; dass die Ethnologie 1771-1775 von A.L. Schlözer in Göttingen als eine allgemeine Völkerkunde eingeführt und 1781-1783 von A.F. Kollár in Wien als ethnologia definiert wurde; und dass die Anthropologie als eine "Naturgeschichte des Menschen" durch Linné in den Jahren 1735-1758, durch Buffon von 1749 bis 1777 und durch Blumenbach in den Jahren 1775-1795 herausgebildet wurde. Diese Entwicklungen kann man bis zur Gründung der BGAEU im Jahr 1869 gut nachvollziehen

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9

Cruz Orozco, Jorge, and Joan Seguí i Seguí. "Museos etnológicos valencianos." Revista Andaluza de Antropología, no. 9 (2015): 105–31. http://dx.doi.org/10.12795/raa.2015.i09.05.

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10

Caballé, Pierre, Leïla Baracchini, and Alexandre Aebi. "De la lutte biologique au combat politique: Intinéraire d'une recherche engagée." TSANTSA – Journal of the Swiss Anthropological Association 27 (April 5, 2022): 94–107. http://dx.doi.org/10.36950/tsantsa.2022.27.7843.

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Alex Aebi est biologiste et ethnologue. Il occupe actuellement un poste de maître d’enseignement et de recherche (MER) en agroécologie au sein de l’Université de Neuchâtel. Il y est également professeur, responsable de la filière biologie-ethnologie. Alex Aebi se définit au jourd’hui en tant que «chercheur engagé». Il assume des positions marquées sur les questions environnementales Dans cet entretien, il revient sur les étapes marquantes de son parcours au cours desquelles il a muri sa posture de chercheur engagé. Partant de ses expériences, Alex Aebi évoque ses réflexions sur la place de l’engagement au sein de nos universités ainsi que sur ce que pourrait être le visage d’une science qui prendrait au sérieux la question de l’engagement.

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11

Falski, Maciej. "Chorwackich etnologów i ludowców marzenie o dotarciu do źródła." Slavia Meridionalis 14 (November 27, 2014): 288–309. http://dx.doi.org/10.11649/sm.2014.014.

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Croatian ethnologists’ and agriarians’ dream of sourceIn the first half of the 20th century, the connection between ethnology and politics in Croatia was exceptionally strong. Ethnology has become a tool to build national cohesion, and the main discourse is sought in the authentic aspects of Croatian culture, which could distinguish it in particular from Serbian or, in general, from Yugoslav culture. The central category of discourse, both ethnologic as well as the political, is the concept of source. A key theorist and activist who developed the concept of authentic Croatian cultural sources, and entered it in the political agenda, was Antun Radić. Together with his brother Stjepan, he founded the peasant party, which after 1918 became the Croats’ main political force. The Radić brothers pointed out that only folklore preserves cultural purity, and thus peasants should be the source of the resurgence in Croatian identity. During the short lifetime of the Croatian Banovina (1939–1941), this policy and its accompanying ideas became the official ideology, marked by the extraordinary influence of ethnology. This paper points out the dangerous aspects of the idea of source, related to the concept of closed, exclusive culture exposed to arbitrary purification. Chorwackich etnologów i ludowców marzenie o dotarciu do źródłaW pierwszej połowie XX wieku związki etnologii i polityki były w Chorwacji wyjątkowo silne. Etnologia stała się narzędziem budowania spójności narodowej i główną dziedziną wiedzy, w której poszukiwano autentycznych treści kultury chorwackiej, różnicujących ją zwłaszcza od kultury serbskiej czy ogólnie, południowosłowiańskiej. Centralną kategorią dyskursu zarówno etnologicznego, jak i politycznego, staje się pojęcie źródła. Najważniejszym teoretykiem i działaczem, który opracował koncepcję źródeł autentycznej kultury chorwackiej i wpisał ją w program polityczny, był Antun Radić. Razem z bratem Stjepanem założył on partię chłopską, która po 1918 r. stała się główną siłą polityczną Chorwatów. Radiciowie podkreślali, że jedynie folklor zachował czystość kulturową i właśnie dlatego wieś powinna być źródłem odrodzenia chorwackiej tożsamości. W krótkim okresie istnienia Banowiny Chorwackiej (1939–1941) program ten i towarzyszące mu wyobrażenia stają się ideologią oficjalną, nacechowaną niezwykłym znaczeniem przydawanym etnologii. W artykule wskazuje się w konkluzji na niebezpieczne aspekty idei źródła, które wiążą się z wyobrażeniem kultury zamkniętej, ekskluzywnej, odrzucającej dialog i arbitralnie poddanej puryfikacji.

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12

Turgeon, Laurier, and Élise Dubuc. "Ethnology Museums." Ethnologies 24, no. 2 (2002): 19. http://dx.doi.org/10.7202/006637ar.

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13

Peteet, Julie. "Refugee Ethnology." Journal of Palestine Studies 24, no. 1 (1994): 105–6. http://dx.doi.org/10.2307/2537992.

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14

Koskoff, Ellen. "Ethnologi francaise." Ethnomusicology 30, no. 1 (1986): 169. http://dx.doi.org/10.2307/851850.

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15

Nunoo, Richard. "Salvaging ethnology." Museum International 53, no. 4 (2001): 12–14. http://dx.doi.org/10.1111/1468-0033.00333.

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16

Stambach, Amy. "Ethnology Unboxed." #ethnologie 40, no. 2 (2019): 111–29. http://dx.doi.org/10.7202/1056386ar.

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This article compares a present-day etsy.com African curio shop — catalogued online and linked to craft-makers in Africa — with the Smithsonian Institution Abbott Collection of ethnological objects from Kilimanjaro, East Africa. The Smithsonian accessioned the Abbott Collection in 1890. A Tanzanian-born Canadian immigrant established the online curio shop circa 2012; she is a descendent of some of the owners of the Abbott collection objects. Building on Butler’s notion of museums without walls (2016) and Martinón-Torres’ concept of chaîne opératoire (2002), this paper argues that the online curio shop, like the Abbott Collection, renders concrete (as in momentarily “still”) a chain of relations of production and exchange that link near and distant places. I deepen this argument by presenting the curio shop owner’s commentary and reflections on the Smithsonian Abbott collection, which she visited recently. The paper concludes with discussion of ethnology’s renewed significance for consumerist and diasporic communities.

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17

Kaufmann, Sebastian. "Die »Ästhetik der Naturvölker« in Johannes Volkelts System der Ästhetik (1905–1927)." Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 62, no. 1 (2017): 96–123. http://dx.doi.org/10.28937/1000107638.

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Vor dem Hintergrund der um 1900 breit geführten Diskussion um eine entwicklungsgeschichtliche bzw. ethnologische Neubegründung der Ästhetik betrachtet der vorliegende Beitrag das Thema der ›primitiven‹ Kunst in Johannes Volkelts System der Ästhetik (1905–1927). Anknüpfend an die idealistische Schönheitsmetaphysik des 19. Jahrhunderts und im Gegensatz zu Zeitgenossen wie dem Völkerkundler Ernst Grosse versucht Volkelt nachzuweisen, dass die Kunst der ›Naturvölker‹ als Ausgangspunkt für die Ästhetik denkbar ungeeignet ist. Gerade im Modus der Abwehr bezeugt freilich seine – in entscheidenden Punkten inkonsistente – Argumentation die Herausforderung, ja Ablösung der Philosophie als ästhetische Leitdisziplin durch die Ethnologie zu Beginn des 20. Jahrhunderts. The article examines the subject of ‘primitive’ art in Johannes Volkelt’s System der Ästhetik (1905–1927) against the backdrop of the broad debate on the ethnological refounding of aesthetics around 1900. Unlike contemporaries such as the ethnologist Ernst Grosse, Volkelt tries to prove that the art of ‘primitive peoples’ is an inadequate basis for aesthetics. In doing so, he follows 19th-century idealistic metaphysics of beauty. However, his argumentation against Grosse and others, which contradicts itself in crucial points, attests the challenge of philosophy by ethnology as the leading discipline of aesthetics at the beginning of the 20th century.

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18

Yongling, Chen. "Applied Ethnology and the Implementation of Policy Regarding Ethnic Minorities in China." Practicing Anthropology 13, no. 1 (1991): 8–11. http://dx.doi.org/10.17730/praa.13.1.t3m2716wg756m177.

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Applied Ethnology and Sociocultural Anthropology have had significance since they were first disseminated in China in the 1920s. Professor Cai Yuanpei, the founder of modern Chinese ethnology and the late Chancellor of Beijing University, viewed ethnology and anthropology from the very beginning not only as theoretical sciences, but also as applied sciences. The study of ethnology developed simultaneously as an academic discipline and as a source of practical information. It guided policy and its implementation in the context of frontier politics and administration as well as education and cultural development among the ethnic minorities living in remote and underdeveloped border areas.

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19

Šidiškienė, Irma. "Iš Lietuvos etnologijos istorijos: aprangos tyrimo pagrindų paieškos." Lietuvos etnologija / Lithuanian ethnology 19 (28) 2019 (December 20, 2019): 81–111. http://dx.doi.org/10.33918/25386522-1928005.

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Works by 19th-century Lithuanian authors on Lithuanian clothing are considered in the historiography of ethnology to be historical or ethnographic sources, but no comparative analysis of such works on clothing has been performed so far. To fill this gap, we analyse texts written in the 19th century and up to 1918, in order to determine the basics of clothing research in ethnology. The aims are to analyse the information provided in these works, written in different languages, on Lithuanian (also known as peasant, or folk) clothing, discussing questions of the use of old names for clothing in these works. Key words: ancient and traditional Lithuanian clothing, history of ethnology, clothing terms, ethnographic sources, historical sources, historiography of ethnology.

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20

Semenov, Iu I. "Ethnology and Gnosiology." Anthropology & Archeology of Eurasia 34, no. 2 (1995): 39–66. http://dx.doi.org/10.2753/aae1061-1959340239.

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21

Geuss, Raymond. "Nietzsche's Philosophical Ethnology." Arion: A Journal of the Humanities and the Classics 24, no. 3 (2016): 89–116. http://dx.doi.org/10.1353/arn.2016.0004.

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Fylypovych, Liudmyla O. "Ethnology of Religion." Ukrainian Religious Studies, no. 10 (April 6, 1999): 74–87. http://dx.doi.org/10.32420/1999.10.844.

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The ethnology of religion as a relatively new discipline and a separate branch of religious studies, which arose as a result of interdisciplinary study of ethnos and religion, studies various aspects of their interaction. First, within the framework of the ethnology of religion, terminological and semantic problems are solved: how to define and which semantics to put into the concept of ethnos and religion, ethnic religion, national religion, national church, and others like that. Secondly, this science considers the ontological status of ethnic group and religion, that is, the possible existence of religion and ethnos in their interconnection and interaction. Second, the ethnology of religion poses and decides whether religion is an indispensable, organic feature of the ethnic group and what is (in structural terms) religion about ethnos and ethnos in relation to religion. Investigating the functionality of religion and ethnos, the ethnology of religion, fourthly, deals with the problem of the origin and the origins of these two phenomena: whether they are one-time or different. Fifthly, the influence of religion on the formation of an ethnic group is revealed, and vice versa (how the ethnos forms its religion and what changes it makes to others, taking the latter as their own). Sixth, the ethnology of religion determines the patterns of ethnicity and religion in their interaction. And last, the ethnology of religion has to predict the prospects of the interrelations and mutual influence of the ethnic group and religion on the future.

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Raymond Geuss. "Nietzsche's Philosophical Ethnology." Arion: A Journal of Humanities and the Classics 24, no. 3 (2017): 89. http://dx.doi.org/10.2307/arion.24.3.0089.

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24

Salomorisson, Anclers. "Ethnology in Scandinavia." Anthropology News 28, no. 9 (1987): 17. http://dx.doi.org/10.1111/an.1987.28.9.17.1.

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25

von Bibra, Anne. "Dance Ethnology Forum." Dance Research Journal 24, no. 2 (1992): 61–63. http://dx.doi.org/10.1017/s0149767700012201.

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26

Grosse, Ernst, and Claudia Hopkins. "Ethnology and Aesthetics." Art in Translation 6, no. 1 (2014): 9–28. http://dx.doi.org/10.2752/175613114x13972161909562.

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27

Ramos, Alcida Rita. "Ethnology Brazilian Style." Cultural Anthropology 5, no. 4 (1990): 452–72. http://dx.doi.org/10.1525/can.1990.5.4.02a00080.

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Karlová, Petra. "The Emergence of Japanese Ethnology." Archiv orientální 82, no. 2 (2014): 581–601. http://dx.doi.org/10.47979/aror.j.82.2.581-601.

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This paper attempts to clarify the emergence of Matsumoto Nobuhiro as an ethnologist in the period 1919–23. Matsumoto Nobuhiro (1897–1981) was an ethnologist who is known as a pioneer in Southeast Asian studies and the Japanese mythology in Japan. Previous researches have already pointed out the influence of Yanagita Kunio and of the French School of Sociology on Matsumoto’s academic work from the late 1920s. However, they did not examine Matsumoto’s research in the early 1920s when Matsumoto started studying ethnology. The clarification of the formation o fMatsumoto’s ethnology in this period can contribute to the understanding of emergence and formation of ethnology in Japan. Based on the analysis of Matsumoto’s writing in the period 1919–23, this paper explains that Matsumoto became ethnologist because he joined the discussion on the human origins under influence of Evolutionism. It argues that he researched primitive culture of various peoples in order to clarify the origins of the Japanese and Chinese culture. Further, the paper shows that Matsumoto became ethnologist due to studying Western ethnology under the guidance of ethno-psychologist Kawai Teiichi and folklorist Yanagita Kunio, and it mentions also influenceofMatsumoto’s teachers of Chinese history on the formation of Matsumoto’s ethnology. Therefore, the paper demonstrates that the Japanese ethnology emerged from the discussion on the human origins under influence of Evolutionism by importing Western ethnological theories in close relation with the Japanese folklore studies and history.

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Karlová, Petra. "The Emergence of Japanese Ethnology." Archiv orientální 82, no. 2 (2014): 359–79. http://dx.doi.org/10.47979/aror.j.82.2.359-379.

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This paper attempts to clarify the emergence of Matsumoto Nobuhiro as an ethnologist in the period 1919–23. Matsumoto Nobuhiro (1897–1981) was an ethnologist who is known as a pioneer in Southeast Asian studies and the Japanese mythology in Japan. Previous researches have already pointed out the influence of Yanagita Kunio and of the French School of Sociology on Matsumoto’s academic work from the late 1920s. However, they did not examine Matsumoto’s research in the early 1920s when Matsumoto started studying ethnology. The clarification of the formation o fMatsumoto’s ethnology in this period can contribute to the understanding of emergence and formation of ethnology in Japan. Based on the analysis of Matsumoto’s writing in the period 1919–23, this paper explains that Matsumoto became ethnologist because he joined the discussion on the human origins under influence of Evolutionism. It argues that he researched primitive culture of various peoples in order to clarify the origins of the Japanese and Chinese culture. Further, the paper shows that Matsumoto became ethnologist due to studying Western ethnology under the guidance of ethno-psychologist Kawai Teiichi and folklorist Yanagita Kunio, and it mentions also influenceofMatsumoto’s teachers of Chinese history on the formation of Matsumoto’s ethnology. Therefore, the paper demonstrates that the Japanese ethnology emerged from the discussion on the human origins under influence of Evolutionism by importing Western ethnological theories in close relation with the Japanese folklore studies and history.

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Shorter-Bourhanou, Jameliah Inga. "Maria W. Stewart, Ethnologist and Proto-Black Feminist." Hypatia 37, no. 1 (2022): 60–75. http://dx.doi.org/10.1017/hyp.2021.75.

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AbstractDiscussions about nineteenth-century African American ethnology tend to focus only on black male thinkers. In the nineteenth century, ethnology was the study of difference among humans and often used racist science to justify discrimination against blacks. Black woman thinker Maria W. Stewart (1803–1879) made important contributions to ethnology but remains understudied. I argue that Stewart is a black feminist ethnologist because she aligns herself with her black male interlocutors on the core points of ethnology. Yet Stewart adds a distinctly black feminist position to the conversation. By focusing on Stewart's speech “An Address Delivered to the African Masonic Hall” (1833), I show that she concurs with her contemporaries that black people are inherently great because of their genealogical connection to Africa. Stewart also agrees that the inherent greatness of blacks establishes their claim to sociopolitical rights. I argue that Stewart's call for racial unity makes her a proto-black feminist and is a unique feature of her contribution to African American ethnology. Stewart's call demands that white people be held responsible for the harm that they have caused to blacks, which can be remedied by the races coming together on equal footing.

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Leistle, Bernhard. "Ethnologie als Xenologie." Deutsche Zeitschrift für Philosophie 68, no. 1 (2020): 101–20. http://dx.doi.org/10.1515/dzph-2020-0006.

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AbstractThis article explores the implications of Bernhard Waldenfels’s responsive phenomenology for the discipline of cultural anthropology or ethnology, insofar as it understands itself as the “science of the culturally Other”. It discusses Waldenfels’s own engagement with ethnology and shows the compatibility of his approach with discussions within the discipline. The intertwining of ownness and alienness that is central to Waldenfels’s account of experience is applied to the problem of culture in ethnology. This leads to an acknowledgement of a domain between cultures, a genuine interculturality, as the fundamental field of ethnological research, which, however, can only be addressed through indirect forms of representation. Such forms are identified in the practice of ethnographic citation, and through a reinterpretation of Horace Miner’s classical satire “Body Ritual among the Nacirema”, thus demonstrating the possibility of a prospective “responsive ethnology”.

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Ivanovic-Barisic, Milina. "The first women ethnologists in the education." Bulletin de l'Institut etnographique 70, no. 3 (2022): 79–97. http://dx.doi.org/10.2298/gei2203079i.

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The first ethnologists in Serbia appeared in the last decade of the 19th century. The Department of Ethnology at the Faculty of Philosophy in Belgrade was founded in 1906. The first woman with a degree in ethnology in the period before the Second World War was Milena Lapcevic. After the Second World War, enrolment of women in ethnology department at the Faculty of Philosophy in Belgrade increased. In the 1950s, women graduate ethnologists get the opportunity to work as lecturers. Until the 1970s professors at the Department of Ethnology were mostly men. However, since then, women have taken over the primacy at the department. Hence, the inclusion of women in teaching expands research topics. This paper gives an overview from the beginnings of the work of women ethnologists in education as well as their research areas.

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Ge, Xiulan, and Hongwei Jia. "On the traditions and trends of ethnosemiotics in China: an interview with Prof. Hongwei Jia." Chinese Semiotic Studies 18, no. 2 (2022): 231–48. http://dx.doi.org/10.1515/css-2022-2058.

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Abstract Charles Sanders Peirce highlights that “the entire world is perfused with signs.” That is, nothing can exist without signs. Ethnology is no exception in this light. Up to now, ethnology has not been exhaustively examined in terms of semiotics, nor has it combined with semiotics effectively and efficiently in China, with its multiple ethnic groups and multi-millenary tradition of knowledge. To promote the further development of ethnology in China in terms of semiotics, as well as the development of Chinese ethnosemiotics at the embryonic stage, I conducted an interview with Prof. Hongwei Jia, a semiotician based at Capital Normal University in Beijing and meanwhile serving as the founding Director of the Center for Semiotics and Cultural Studies at Shinawatra University in Bangkok. This interview focuses on the relationship between ethnology and semiotics, as well as the origin, application, and development of ethnosemiotics in China, in order to inspire further related research and promote the future development of this area.

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Johnson, Christopher. "Leroi-Gourhan and the Field of Ethnology." Paragraph 43, no. 1 (2020): 10–44. http://dx.doi.org/10.3366/para.2020.0318.

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The work of French ethnologist and prehistorian André Leroi-Gourhan (1911–86) represents an important episode in twentieth-century intellectual history. This essay follows the development of Leroi-Gourhan's relationship to the discipline of ethnology from his early work on Arctic Circle cultures to his post-war texts on the place of ethnology in the human sciences. It shows how in the pre-war period there is already a conscious attempt to articulate a more comprehensive form of ethnology including the facts of natural environment and material culture. The essay also indicates the biographical importance of Leroi-Gourhan's mission to Japan as a decisive and formative experience of ethnographic fieldwork, combining the learning of a language with extended immersion in a distinctive material and mental culture. Finally, it explores how in the post-war period Leroi-Gourhan's more explicit meta-commentaries on the scope of ethnology argue for an extension of the discipline's more traditional domains of study to include the relatively neglected areas of language, technology and aesthetics.

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Banić, Ana. "Predstave o profesiji etnolog/antropolog u filmu "Ringeraja"." Issues in Ethnology and Anthropology 12, no. 4 (2017): 1119. http://dx.doi.org/10.21301/eap.v12i4.6.

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The Serbian film Ring a Ring o' Roses (Ringeraja 2002) represents the data based on which the ideas and cultural notions about ethnology and anthropology in local context are analyzed. Aside from the analysis of the representation of ethnology as a profession and the context in which it appears, the paper considers the imagining of the character of a fictional ethnologist/anthropologist in popular imagination. The paper also underlines the similarities and differences between domestic ideas about ethnology/ethnologists and ideas about anthropology/anthropologists in global pop culture. By comparing the imaginary ethnologist/anthropologist and the way in which real ethnologists/anthropologists work, the paper considers the public image of the discipline in the after the aughts.

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Collin, Richard Oliver. "Ethnologue." Ethnopolitics 9, no. 3-4 (2010): 425–32. http://dx.doi.org/10.1080/17449057.2010.502305.

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Kockel, Ullrich. "Towards a New Ethnology." Anthropological Journal of European Cultures 17, no. 2 (2008): 1–5. http://dx.doi.org/10.3167/ajec.2008.170201.

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The previous issue of AJEC had ‘Ethnological Approaches to Cultural Heritages’ as its theme. As that issue was being produced, the Société Internationale d’Ethnologie et de Folklore (SIEF) held its 9th Congress, entitled ‘Transcending European Heritages: Liberating the Ethnological Imagination’, at the University of Ulster during the week 16–20 June, 2008 (see Fenske 2008 for details). This offered an opportunity to explore our theme further, and therefore the plenary speakers at that congress, representing a broad spectrum of backgrounds and approaches, nationalities and intellectual biographies, were invited to submit their texts for the present issue.

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Weichen, Wang, and Wang Lujie. "Ethnology and Comparative Law." Legal Traditions of the West and China 1, no. 2 (2021): 150–60. http://dx.doi.org/10.35534/ltwc.0102012.

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Šaknys, Žilvytis. "Lietuvos Etnologija (Lithuanian Ethnology)." Lithuanian Historical Studies 4, no. 1 (1999): 159–63. http://dx.doi.org/10.30965/25386565-00401013.

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Kaarlenkaski, Taija, and Tytti Steel. "Posthumanism and Multispecies Ethnology." Ethnologia Fennica 47, no. 2 (2020): 1–4. http://dx.doi.org/10.23991/ef.v47i2.100197.

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Pollack, Nancy J., Alan Howard, and Robert Borofsky. "Developments in Polynesian Ethnology." Pacific Affairs 64, no. 2 (1991): 287. http://dx.doi.org/10.2307/2760000.

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Asad, Talal, James W. Fernandez, Michael Herzfeld, et al. "Provocations of European Ethnology." American Anthropologist 99, no. 4 (1997): 713–30. http://dx.doi.org/10.1525/aa.1997.99.4.713.

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Feldman, Joseph. "Big data and ethnology." Anthropology Today 33, no. 3 (2017): 1–2. http://dx.doi.org/10.1111/1467-8322.12345.

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Paukštytė-Šaknienė, Rasa. "Lifetime Devotion to Ethnology." Tautosakos darbai 58 (December 20, 2019): 237–40. http://dx.doi.org/10.51554/td.2019.28400.

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The 100th anniversary of a renowned Lithuanian ethnologist – professor Angelė Vyšniauskaitė (1919–2006) was widely celebrated by the Lithuanian academic community. Professor has dedicated all her life to promoting the Lithuanian ethnology: she worked at the Lithuanian Institute of History (in its Department of Ethnology) for more than four decades (1948–1993), writing books, editing collections, supervising dissertations and generously sharing her professional advice with colleagues and students. Her main research interests included Lithuanian family customs, community and calendar traditions, as well as regional and local culture, and Lithuanian historiography. She also published on agricultural traditions, particularly those related to flax growing, and traditional architecture. She was actively engaged in pedagogic activities (entire generation of contemporary ethnologists and folklorists are proud to be able to call her their teacher and advisor), and various social initiatives related to fostering traditional ethnic culture. In 1998, Professor Angelė Vyšniauskaitė was awarded the prestigious national Jonas Basanavičius’ Prize.

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Radović, Srđan. "Урбана истраживања у етнологији и антропологији у Србији – од „удаљеног погледа“ до „субдисциплине“". Issues in Ethnology and Anthropology 12, № 2 (2017): 583. http://dx.doi.org/10.21301/eap.v12i2.11.

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This paper discusses urban research in Serbian ethnology (later on also anthropology). The era from the formal institutionalization of ethnology at the turn of the twentieth century until present day is segmented into five consecutive periods: the period before 1945, years between the end of World War II and the 1970s, from the seventies until the dissolution of Yugoslavia, the 1990s and the early 2000s, and the most recent contemporary period. This approximate timeline is made having in mind the state of urban research in Serbian ethnology and anthropology in the last more than hundred years, and prevalent periodizations of the overall disciplinary history; the paper gives a chronological discussion of dominant tracks and themes of ethnological/anthropological research of the cities.

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Ngo, Le Van. "FROM ETHNOLOGY TO ANTHROPOLOGY APPROACH FROM RESEARCH METHODS." Science and Technology Development Journal 14, no. 1 (2011): 5–13. http://dx.doi.org/10.32508/stdj.v14i1.1889.

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In recent years, higher education in Vietnam has undergone a lot of changes in such various aspects as the formation of multidisciplinary, multi-field universities; of training forms etc. Especially, a lot of majors originating from advanced capitalist countries have been developed into training courses in Vietnamese universities, e.g. politics, international relations, religious studies, anthropology etc. The formation of institutions offering training courses on anthropology has broken the traditional structure of the organizing of training courses in the fields of ethnology and history in Vietnam higher education institutions. The paper does not aim at discussing the similarities nor differences between Ethnology and Anthropology, but focuses on the necessities to transform from Ethnology to Anthropology in every aspect from objectives, approach to methods, objects, research scope etc.

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Komarov, Sergey, and Olga Zykina. "Research activity of IEA RAS in 2018: main achievements." Вестник антропологии (Herald of Anthropology) 45, no. 1 (2019): 105–27. http://dx.doi.org/10.33876/2311-0546/2019-45-1/105-127.

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The article presents the key results achieved The Russian Academy of Sciences N.N. Miklouho-Maklay Institute of Ethnology and Anthropology in 2018, which is one of the leading Russian scientific institutions in the field. In the context of the research activities conducted by the Institute, the authors highlight the development of some fundamental issues of ethnology, socio-cultural and physical anthropology, as well as of a number of interdisciplinary areas. A brief review of the main publications representing the most significant scientific results is given. Special sections of the article reveal the key points of organizational and expert activities. The main vectors of international cooperation are indicated. Key words: IEA RAS, problems of ethnology and anthropology, research, expeditions, education, international cooperation, expert work.

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Sedakova, Irina. "Bulgarian Conference on the Ethnology of Socialism: Five Senses in Everyday and Festive Life." Yearbook of Balkan and Baltic Studies 5 (December 2022): 311–16. http://dx.doi.org/10.7592/ybbs5.13.

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The International Online Conference “Socialism Through the Lens of the Five Senses” was organised between 3rd and the 4th of March 2022 by the Center for Ethnology and Cultural Anthropology of St Cyril and St Methodius University of Veliko Turnovo (hereinafter VTU) and the Institute of Ethnology and Folklore Studies with Ethnographic Museum of the Bulgarian Academy of Sciences (hereinafter IEFEM).

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Kaschuba, Wolfgang. "Cultural Heritage in Europe." Anthropological Journal of European Cultures 17, no. 2 (2008): 34–46. http://dx.doi.org/10.3167/ajec.2008.170203.

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This article deals with the often problematic connection between European and ethnological world images. After a short retrospective on the ethnological heritage, it elaborates current social and political problems and determines the ethnological position in these discourses. Finally, it recommends the imagination of an 'ethnology of the present', which increasingly focuses its lens on the European margins, across boundaries, and on movements: ethnology as a 'social ethnography' of the culturally vagrant, ambivalent and fluid.

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Balahutrak, Mykola, and Yaroslav Taras. "THE DEPARTMENT OF MODERN ETHNOLOGY OF INSTITUTE OF ETHNOLOGY OF NAS OF UKRAINE." Ethnology Notebooks 136, no. 4 (2017): 759–77. http://dx.doi.org/10.15407/nz2017.04.759.

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