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Journal articles on the topic 'Ruth Benedict'

Author: Grafiati
Published: 14 December 2022
Last updated: 27 January 2023

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1

HANDLER, R. "Benedict as Feminist: Ruth Benedict." Science 244, no. 4902 (April 21, 1989): 369–70. http://dx.doi.org/10.1126/science.244.4902.369-a.

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2

Dzhulai, Yurii. "Conceptual Results of the Practice of Re-reading and Rethinking of Ruth Benedict’s Patterns of Culture." NaUKMA Research Papers. History and Theory of Culture 4 (June 15, 2021): 46–53. http://dx.doi.org/10.18523/2617-8907.2021.4.46-53.

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Ruth Benedict’s Patterns of Culture has a long history of professional criticism by cultural anthropologists. Still, at the beginning of the 1990s, appeared singular attempts of critical rethinking of the concept of patterns of culture, which were provided with appropriate reconstruction. The initiative belonged to P. Bock and S. Leavitt. Other instances of critical analysis came from attempts to generalize the phenomenon of re-reading the works of Ruth Benedict. In this article those rare initiatives of ‘critical re-reading’ are represented by the paper by B. Babcock and J. Boon. As an analytical unit for reviewing B. Babcock’s academic exposition of conceptual considerations and criticisms, we chose the description of positive perception by Ruth Benedict of the idea from W. Dilthey that we have no grounds for hoping to get any eventual categorical form of rationalization of life from philosophy. As the textual analysis has shown, Ruth Benedict picked this postulation of W. Dilthey’s to block the effect of ‘final’ apologetical theses for support and acceptance of functional descriptions of living archaic cultures of Trobriand Islands and Mainland of Melanesia by B. Malinowski as a template for description of any culture. Regarding the attachment of gestalt psychology implications to existing apologetic arguments for presentation of the mentioned functional descriptions of living archaic cultures as a sample for description of any living culture, the multiplicative meaning of Dilthey’s thesis for Ruth Benedict becomes clear. This multiplicative assignment of Dilthey’s argument shows that in critical reconstruction by P. Bock and S. Leavitt gestalt psychology implications were incautiously presented as a horizon for inclusion of the ideas of configuration, individuality, and culture into the concept of pattern of culture. Concurrently, J. Boon managed to demonstrate that descriptions of antagonism of Indian tribes of Pueblo and Plain cultures contain no depictions of internal testing of one culture by the other. Therefore, a full description of these cultures antagonism as opposition of Apollonian and Dionysian patterns of Indian tribes of Pueblo and Plain culture made up the focal matter of ‘dispositional description’, which is an important methodological achievement of Ruth Benedict.
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3

Minard, Michel. "Ruth Benedict et le racisme." Sud/Nord 29, no. 1 (November 23, 2021): 43–59. http://dx.doi.org/10.3917/sn.029.0043.

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4

Engber, Kimberly. "Anthropological Fictions: On Character, Culture, and Sexuality in the Work of Margaret Mead, Ruth Benedict, and Virginia Woolf." Prospects 30 (October 2005): 363–82. http://dx.doi.org/10.1017/s0361233300002088.

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In January 1932, anthropologist Ruth Benedict writes a letter to her colleague Margaret Mead on fieldwork in New Guinea, bringing Mead up to date on the health of “Papa” Franz Boas. Boas, the academic mentor that Benedict and Mead shared at Columbia University, acts as only the momentary locus for their continuing exchange about life and work and the relationship between the two. After giving “her hospital report,” Benedict turns eagerly to another conversation with Mead, asking, “Did you likeThe Waves? And did you keep thinking how you'd set down everybody you knew in a similar fashion? I did. I suppose I'm disappointed that she didn't include any violent temperaments, and I want my group of persons to be more varied” (Mead,Anthropologist at Work, 318). Focusing on the depiction of characters in Virginia Woolf's 1931 novelThe Waves, Benedict presents modernist fiction as a model for ethnography. However, she completely avoids the literary termcharacterin her discussion of Woolf, a particularly odd omission since Benedict had majored in English at Vassar College and since she and Mead regularly exchanged novels and their own poetry in letters.Ruth Benedict's reading ofThe Waveshas been cited as evidence of her tendency toward a vaguely “poetic” anthropology, an argument that tends to separate the aesthetic from the sociopolitical in both Benedict and Woolf. In this essay, I consider Benedict's reading of Woolf, together with Margaret Mead's subsequent response, as evidence of a shared critical engagement with character, culture, and sexuality in the early 20th century.
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5

Landman, Ruth H., and Margaret M. Caffrey. "Ruth Benedict: Stranger in This Land." Anthropological Quarterly 64, no. 2 (April 1991): 97. http://dx.doi.org/10.2307/3317721.

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6

Glazer, Penina M., and Margaret M. Caffrey. "Ruth Benedict: Stranger in This Land." Journal of American History 76, no. 4 (March 1990): 1310. http://dx.doi.org/10.2307/2936689.

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7

Freund, Hugo A., and Judith Schachter Modell. "Ruth Benedict: Patterns of a Life." Western Folklore 44, no. 1 (January 1985): 60. http://dx.doi.org/10.2307/1499957.

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8

Mark, Joan, and Margaret M. Caffrey. "Ruth Benedict: Stranger in This Land." American Historical Review 95, no. 4 (October 1990): 1304. http://dx.doi.org/10.2307/2163704.

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9

Smith, Rene Anne, and Kenneth D. Feigenbaum. "Maslow’s Intellectual Betrayal of Ruth Benedict?" Journal of Humanistic Psychology 53, no. 3 (December 28, 2012): 307–21. http://dx.doi.org/10.1177/0022167812469832.

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10

SULLIVAN, GERALD. "Three Boasian Women: Margaret Mead, Ruth Benedict, and Ruth Landes." Reviews in Anthropology 37, no. 2-3 (August 15, 2008): 201–30. http://dx.doi.org/10.1080/00938150802038950.

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11

Young, Virginia H. "Ruth Benedict: a humanist in anthropology ? Margaret Mead." Journal of the Royal Anthropological Institute 12, no. 4 (December 2006): 998–99. http://dx.doi.org/10.1111/j.1467-9655.2006.00372_38.x.

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12

RYANG, Sonia. "Chrysanthemum's Strange Life: Ruth Benedict in Postwar Japan." Asian Anthropology 1, no. 1 (January 2002): 87–116. http://dx.doi.org/10.1080/1683478x.2002.10552522.

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13

Walton, Andrea. "Lois W. Banner.Intertwined Lives: Margaret Mead, Ruth Benedict, and Their Circle.:Intertwined Lives: Margaret Mead, Ruth Benedict, and Their Circle." American Historical Review 111, no. 2 (April 2006): 520–21. http://dx.doi.org/10.1086/ahr.111.2.520a.

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14

Babcock, Barbara A. ""Not in the Absolute Singular": Re-Reading Ruth Benedict." Frontiers: A Journal of Women Studies 12, no. 3 (1992): 39. http://dx.doi.org/10.2307/3346643.

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15

Wallace, Lee. "Academic recognition: Margaret mead, ruth benedict and sexual secrecy." History and Anthropology 11, no. 4 (January 1999): 417–35. http://dx.doi.org/10.1080/02757206.1999.9960921.

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16

Hendry, Joy. "Ruth Benedict: beyond relativity, beyond pattern ? Virginia Heyer Young." Journal of the Royal Anthropological Institute 12, no. 4 (December 2006): 1002–3. http://dx.doi.org/10.1111/j.1467-9655.2006.00372_41.x.

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17

Babcock, Barbara A., and Nancy J. Parezo. ": Ruth Benedict: Stranger in This Land . Margaret M. Caffrey." American Anthropologist 92, no. 4 (December 1990): 1093–94. http://dx.doi.org/10.1525/aa.1990.92.4.02a00920.

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18

Rubel, Paula G. "Ruth Benedict: Beyond Relativity, beyond Pattern. Virginia Heyer Young." Journal of Anthropological Research 63, no. 3 (October 2007): 439–41. http://dx.doi.org/10.1086/jar.63.3.20479453.

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19

Avrith, Gale. "Ruth Benedict: Stranger in This Land. Margaret M. Caffrey." Isis 81, no. 2 (June 1990): 390–91. http://dx.doi.org/10.1086/355440.

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20

Babcock, Barbara A. "Ruth Benedict: Patterns of a Life. Judith Schachter Modell." Signs: Journal of Women in Culture and Society 11, no. 2 (January 1986): 409–11. http://dx.doi.org/10.1086/494239.

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21

Rupp, Leila J. "Intertwined Lives: Margaret Mead, Ruth Benedict, and Their Circle (review)." Journal of the History of Sexuality 13, no. 3 (2004): 366–68. http://dx.doi.org/10.1353/sex.2005.0016.

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22

Maggie, Yvonne. "NO UNDERSKIRTS IN AFRICA: EDISON CARNEIRO AND THE "LINEAGES" OF AFRO-BRAZILIAN RELIGIOUS ANTHROPOLOGY." Sociologia & Antropologia 5, no. 1 (April 2015): 101–27. http://dx.doi.org/10.1590/2238-38752015v515.

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Abstract The article presents the folklorist, essayist, journalist and anthropologist Edison Carneiro (1912-1972) and situates him among the "lineages" or intellectual affiliations in the context of studies on Afro-Brazilian religious groups. Describing the life of Edison Carneiro, his relationship with American anthropologist Ruth Landes and his participation in the folkloric movement, I look to situate Carneiro among the various intellectual trends found within the study of Afro-Brazilian religions. I argue that the author occupied an ambiguous position in terms of the African presence in the constitution of Afro-Brazilian religions, showing close proximities to Ruth Landes, Franklin Frazier, Ruth Benedict, Donald Pierson and Robert Park on the one hand, and Melville Herskovitz, Roger Bastide and Arthur Ramos on the other. Carneiro's studies of Candomblé de Caboclo express this double bind.
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23

Pinto Nunes, Gabriel. "AS CONCEPÇÕES DO GIRI PARA INAZO NITOBE E RUTH BENEDICT: LEITURAS DISTINTAS DO MESMO." Entreculturas. Revista de traducción y comunicación intercultural, no. 4 (January 29, 2012): 41–53. http://dx.doi.org/10.24310/entreculturasertci.vi4.11589.

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El presente artículo se expone brevemente sobre el concepto de la palabra giri utilizada en japonés para expresar la obligación del sujeto en relación con el grupo al que pertenece, a través del trabajo Bushido – The Soul of Japan, de Inazo Nitobe y del trabajo The Chrysanthemun and the Sword de Ruth Benedict, que presentan enfoques que parecen no coincidir y puede dar lugar a interpretaciones diferentes.
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24

Anderson, Mark. "Ruth Benedict, Boasian Anthropology, and the Problem of the Colour Line." History and Anthropology 25, no. 3 (September 26, 2013): 395–414. http://dx.doi.org/10.1080/02757206.2013.830214.

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25

Ockey, James. "Benedict Anderson and Siam Studies." Journal of Southeast Asian Studies 46, no. 2 (May 5, 2015): 293–309. http://dx.doi.org/10.1017/s0022463415000090.

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In the wake of the bloody coup of 1 October 1965, three young Indonesia scholars, Ruth McVey, Fred Bunnell, and Ben Anderson, all working with George Kahin at Cornell University, set out to explain how things had gone so wrong. They began their analysis with a careful examination of the patterns of promotion and transfer in the Indonesian military, which seemed to indicate that tensions between Javanese and other officers played a major part in the coup. Keen to make this information available to other scholars, they quickly wrote up a draft version of their findings and tentative conclusions, and circulated it to a few friends and colleagues. This fateful decision, ironically, would reshape our understanding of Siam. Subsequently banned from entering Indonesia, McVey and Anderson would produce influential work on Siam, while mentoring younger scholars through thesis supervision and edited volumes. This collection, Exploration and irony in studies of Siam over forty years, is comprised of nine of Anderson's articles each outlined below, with an introduction by Tamara Loos, a successor of Anderson as director of Cornell's Southeast Asia Program. Loos' introduction places the articles in historical perspective, and in the context of Anderson's own personal history, including his networks of colleagues and students, and his other work. The essays provide an opportunity to reflect on Anderson's contribution to Siam Studies, as they illuminate the influence he had in opening up new directions for research, and new ways of conceptualising Thai politics.
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26

Limonta Vieira, Karina Augusta. "Educação como tradição: a relação adulto-criança na antropologia culturalista de Margaret Mead e Ruth Benedict." Zero-a-Seis 21, no. 39 (March 27, 2019): 120–35. http://dx.doi.org/10.5007/1980-4512.2019v21n39p120.

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A criança tem feito parte de pesquisas antropológicas e educacionais na última década no Brasil. E é a partir desse interesse que esse artigo apresenta a educação como tradição na perspectiva antropológica. Esse artigo, então, tem como objetivo apresentar e discutir de maneira original a educação como tradição na compreensão das relações adulto-criança na perspectiva das contribuições da antropologia cultural. O artigo, então, tem como questões norteadoras: Qual o papel desempenham o adulto e a criança na perspectiva da antropologia cultural de Mead e Benedict? Há dinamicidade educacional no diálogo entre adulto e criança? Essa relação adulto-criança, na perspectiva da educação como tradição, está representada aqui nos trabalhos que Margared Mead e Ruth Benedict desenvolveram no início do século XX. Os trabalhos mostram a existência dos padrões de cultura, na preservação das relações e na formação do adulto ideal por meio da educação entre gerações.
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27

Kammen, Douglas. "World Turned Upside Down: Benedict Anderson, Ruth Mcvey, and the "Cornell Paper"." Indonesia 104, no. 1 (2017): 1–26. http://dx.doi.org/10.1353/ind.2017.0008.

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28

Eidelwein, Tamires, Gabriel Eidelwein Silveira, Paulo José Libardoni, Carlito Lins de Almeida Filho, and Yana de Moura Gonçalves. "A diversidade cultural segundo a abordagem da antropologia evolutiva." Conjecturas 21, no. 5 (October 28, 2021): 101–14. http://dx.doi.org/10.53660/conj-223-806.

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Trata-se de um ensaio teórico em teoria antropológica a respeito da questão da diversidade cultural, a partir da perspectiva evolucionista. Inicialmente, toma-se como referência as contribuições de Morgan, além de insights de Tylor e Frazer. Em seguida, abordam-se algumas ressalvas críticas à perspectiva evolucionista defendidas pela antropologia cultural, a partir de Franz Boas e Ruth Benedict. Finalmente, conclui-se com uma reflexão sobre o imperativo de se preservar a diversidade das culturas, a partir de insights de Lévi-Strauss.
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29

HANDLER, RICHARD. "AMERICAN ANTHROPOLOGY IN AMERICAN CULTURE: THE PROBLEM OF INFLUENCE." Modern Intellectual History 9, no. 3 (November 2012): 721–32. http://dx.doi.org/10.1017/s1479244312000285.

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American anthropologists have a PR problem. We know it, and it bothers us. A left-of-center discipline finds it difficult to get across its cultural criticism in a country with center-right mass media. To make matters worse, the discipline is cursed by the fact of having ancestors who hang around, whose contemporary public presence seems greater than anything the anthropologists of this world can muster. The greatest of these anthropological ghosts is Margaret Mead, whom some anthropologists have never forgiven for her celebrity. Even for those of us who admire her, her presence and that of a few other ancestral figures, like Franz Boas and Ruth Benedict, throw a glaring light on our own lack of a public voice.
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30

Kottak, Conrad Phillip. "Charles Wagley: his career, his work, his legacy." Boletim do Museu Paraense Emílio Goeldi. Ciências Humanas 9, no. 3 (December 2014): 623–30. http://dx.doi.org/10.1590/1981-81222014000300004.

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Charles Wagley's work, firmly in the Boasian tradition, reflects his association with and training by Franz Boas, but especially by Ruth Benedict and Ruth Bunzel. Wagley's career as an ethnographer began in the Guatemalan highland town of Santiago Chimaltenango in 1937. Soon thereafter, he turned from Guatemala to Brazil, where he did his first field research (1939-1940) among the Tapirapé Indians. Wagley's Tapirapé revisits culminated in his last book, "Welcome of tears: the Tapirapé Indians of Central Brazil" (1977). Wagley's study of Gurupá began in 1948 and produced various editions of his popular book "Amazon town: a study of man in the Tropics". Wagley co-directed the Bahia State-Columbia University Community Study Project in 1951-1952, culminating in the edited book "Race and class in rural Brazil". Over time, Wagley focused increasingly on non-Indians, ranging from rural towns like Gurupá to Brazilian culture as a whole. Illustrating the latter, Wagley wrote two editions of "Introduction to Brazil", a culturally insightful text that examined unity and diversity in Brazilian culture and society. A man of careful scholarship and keen intellect, Chuck Wagley took great pride in the excellence of his teaching and writing; he also enjoyed sharing his knowledge and insights with a larger public
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31

Wolfradt, Uwe. "Psyche im kulturellen Spannungsfeld zwischen Universalismus und Relativismus." psychosozial 44, no. 3 (September 2021): 10–23. http://dx.doi.org/10.30820/0171-3434-2021-3-10.

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Aus einer ethnohistorischen Perspektive werden die Diskurse um die Frage nach den Gemeinsamkeiten und Besonderheiten von Kulturen beginnend im 19. Jahrhundert dargestellt. Hierbei wurde der Evolutionismus häufig mit dem Kulturuniversalismus gleichgesetzt, ohne die unterschiedlichen Prämissen ausreichend zu reflektieren. Mit der Etablierung eines Kulturrelativismus unter Franz Boas wurde ein Gegenmodell entwickelt, um den Einfluss der Umwelt auf die partikulare Herausbildung von psychischen Merkmalen gegenüber biologischen Faktoren herauszustellen. Am Beispiel der Japan-Studie der Boas Schülerin Ruth Benedict wird gezeigt, wie stark kulturrelativistische Positionen zur Stereotypisierung des Japanbildes in und außerhalb Japans beigetragen haben. Schließlich wird an den Träumen von Frauen auf Samoa gezeigt, wie postkoloniale Einflüsse auch heute noch Einfluss auf das psychische Erleben der Kolonisierten nehmen. Es wird für einen globalen Aushandlungsprozess plädiert, in dem universelle Gemeinsamkeiten wie kulturelle Besonderheiten in einem produktiven Verhältnis zueinanderfinden.
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32

Córdoba, Lorena. "Cartas chaqueñas: Alfred Métraux y Jules Henry." Revista de Dialectología y Tradiciones Populares 72, no. 2 (December 29, 2017): 555. http://dx.doi.org/10.3989/rdtp.2017.02.012.

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El estudio de la correspondencia entre los antropólogos Alfred Métraux (1902-1963) y Jules Henry (1904-1969) nos permite reconstruir la trastienda de la etnología chaqueña durante la década de 1930. Las cartas de ambos investigadores entre sí, como también aquellas otras dirigidas a diversas personalidades de su ámbito profesional (Ruth Benedict, Paul Rivet, John Arnott, Enrique Palavecino, etc.), ponen de manifiesto la operación cotidiana de las redes académicas, la maquinaria logística del trabajo de campo, las opiniones descarnadas de Métraux sobre la academia o el mundo cultural argentino, las reacciones adversas de Henry ante el consejo de su interlocutor o bien la visión del antropólogo suizo sobre los misioneros anglicanos, los indígenas chaqueños y las instituciones científicas internacionales, revelando matices inesperados de la «cultura y personalidad» de ambos antropólogos.
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33

Rotengruber, Przemysław. "Wzory kultury gospodarczej jako przedmiot badania. Kilka uwag po lekturze Stosunków pracy… Janusza Hryniewicza." Człowiek i Społeczeństwo 38 (June 15, 2014): 33–48. http://dx.doi.org/10.14746/cis.2014.38.3.

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The patterns of culture is a well known phrase which was used for first time by Ruth Benedict. The successors of this tradition believe that culture – in its essence – is governed by rules of a different kind. Anthropologists, sociologists and representatives of cultural studies, focus attention on patterns of very long duration (long-term historical structures which denote a variety of organized behaviours). One of these researchers is Janusz Hryniewicz. According to Hryniewicz, Polish economic practice is deeply involved in the cultural patterns of a so called manor farm origin. Unfortunately, this statement is inefficiently justified. This assumption is supported by circumstancial evidence (similarities between historical events) instead of the proper structural analysis of historical data. The main purpose of this paper is to scrutinize how patterns of culture (especially patterns of Polish economic culture) arise and which factors determine their stability.
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34

Kosznicki, Adam. "Apollińskość i dionizyjskość jako kategorie doświadczenia sportowego. Interpretacja pisemnych relacji z ultramaratonów w świetle teorii Ruth Benedict." Acta Universitatis Lodziensis. Folia Sociologica, no. 65 (June 30, 2018): 73–87. http://dx.doi.org/10.18778/0208-600x.65.06.

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Artykuł ten poświęcony jest interpretacji tekstów z blogów o ultramaratonach, czyli biegach na dystansie dłuższym niż standardowy maraton (42,195 km). Ta subdyscyplina biegania długodystansowego obecnie prężnie się rozwija i stale przyciąga nowych uczestników, czemu towa­rzyszy między innymi szybko postępujący rozwój blogosfery poświęconej tej tematyce. Internetowe dzienniki biegaczy nie były jednak do tej pory analizowane zbyt obszernie przez badaczy społecznych. Dlatego w tym tekście autor podjął próbę wypełnienia tej luki empirycznej, zaś treść badanych blogów ma posłużyć do zrozumienia głębszego sensu praktyki, jaką jest uczestnictwo w ultramara­tonach. Podstawą teoretyczną tej pracy są rozważania Ruth Benedict i stosowane przez nią pojęcia apollińskości oraz dionizyjskości. Pojęcia te wspomniana autorka zapożyczyła od F. Nietzschego i stosowała w opisie kultury Indian Ameryki Północnej. Głównym celem badawczym, który postawił sobie autor prezentowanego tekstu, jest próba analizy form przejawiania się apollińskości i dio­nizyjskości w pisemnych relacjach z ultramaratonów. Do analizy zebranych materiałów posłużyła metoda analizy dokumentów osobistych, a interpretacji poddane zostały treści tekstowe zamiesz­czone na blogach. W podsumowaniu znajdują się wnioski płynące z całości rozważań oraz sugestie co do dalszych badań socjologicznych.
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35

ROSENBLATT, DANIEL. "An Anthropology Made Safe for Culture: Patterns of Practice and the Politics of Difference in Ruth Benedict." American Anthropologist 106, no. 3 (September 2004): 459–72. http://dx.doi.org/10.1525/aa.2004.106.3.459.

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36

Bolle, Willi. "Etnopoesia. Observações sobre a obra de Hubert Fichte." Pandaemonium Germanicum, no. 3 (November 5, 1999): 15. http://dx.doi.org/10.11606/1982-8837.pg.1999.63834.

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Der Begriff der "Ethnopoesie" wird hier nicht ausschließlich als Merkmal des Werkes von Hubert Fichte (1935-1986) verstanden, sondern als eine unter verschiedenen Ausdrucksformen der "neuen Ethnologie", die im Zusammenhang mit der Krise der Ethnologie im 20. Jahrhundert entstand. Im ersten Teil dieses Beitrags geht es darum, von Fichte aufgeworfene Fragen wie die "Verwörterung der Welt", das Verhältnis von Feldforschung und Interpretation, die "teilnehmende Beobachtung" und die Begegnung von hegemonialen und peripheren Kulturen im Vergleich mit den ethnographischen Arbeiten von Lévi-Strauss, Malinowski, Evans-Pritchard und Ruth Benedict begrifflich zu erhellen. Im zweiten Teil wird die Frage erörtert, inwieweit Fichte in seinem posthum veröffentlichten Buch Explosion (1993), in dem die Erfahrungen seiner zwischen 1969 und 1982 unternommenen Brasilienreisen ihren Niederschlag fanden und das als Arbeitsjournal und Leitfaden für seine Publikationen über Brasilien gelten kann, seinen Anspruch eines "Romans der Ethnologie" bzw, einer "neuen Ethnologie" verwirklicht hat.
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37

Handler, Richard. "Benedict as Feminist: Ruth Benedict . Stranger in This Land. Margaret M. Caffrey. University of Texas Press, Austin, 1989. xii, 432 pp. + plates. $24.95. American Studies Series." Science 244, no. 4902 (April 21, 1989): 369–70. http://dx.doi.org/10.1126/science.244.4902.369.b.

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38

Handler, Richard. "Benedict as Feminist: Ruth Benedict . Stranger in This Land. Margaret M. Caffrey. University of Texas Press, Austin, 1989. xii, 432 pp. + plates. $24.95. American Studies Series." Science 244, no. 4902 (April 21, 1989): 369–70. http://dx.doi.org/10.1126/science.244.4902.369-b.

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39

Pinto Nunes, Gabriel. "PRIMEIRAS INTERPRETAÇÕES DO GIRI PARA O OCIDENTE." PÓLEMOS – Revista de Estudantes de Filosofia da Universidade de Brasília 1, no. 1 (May 30, 2012): 86–103. http://dx.doi.org/10.26512/pl.v1i1.11484.

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O objetivo deste artigo é apresentar de maneira sucinta duas interpretações para o giri, o senso de dever japonês. A primeira é baseada na obra de Ruth Benedict (1887-1948), O Crisântemo e a Espada (1946) a qual por meio de uma abordagem antropológica pela busca de um padrão cultural da sociedade japonesa, desconstrói o termo giri para entendê-lo com maior clareza e precisão científica. A segunda é feita a partir da obra Bushido ”“ The Soul of Japan (1900) de Inazo Nitobe (1862-1933) o qual possibilita interpretarmos o conceito de giri como a versão japonesa do Imperativo Categórico kantiano. Em ambas as leituras há o problema de suprir a carência de vocábulos ocidentais que expressassem corretamente as concepções morais dos japoneses, mas também apresentam abordagens diferentes sobre o mesmo conceito viabilizando o aprofundamento do estudo sobre a moral japonesa nos tempos modernos. Optou-se por apresentar apenas as leituras voltadas ao público ocidental, evidenciando o quanto ainda há por pesquisar neste campo do saber.
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Lara, Marina. "Tornando visíveis os atores sociais que lutam contra o invisível." ACENO - Revista de Antropologia do Centro-Oeste 7, no. 15 (March 22, 2021): 379–84. http://dx.doi.org/10.48074/aceno.v7i15.11129.

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Durante o caminhar etnográfico sobre minha pesquisa nos tempos de pandemia, fui tomada por um sentimento descrito anteriormente por Margaret Mead (1975, p. 3), discípula de Franz Boas e Ruth Benedict. Para além da importância da descrição antropológica dos sujeitos, senti a necessidade de torná-los visíveis. Não obstante, vivemos em um momento que sugere distanciamento social entre pesquisador e entrevistados, e o sentimento de contato é aflorado com o passar dos dias. Assim sendo, em uma tarde ensolarada de uma quinta-feira do mês de setembro, inevitavelmente comecei a observar a vida que acontecia fora de mim. Ainda que não possa ver os atores específicos da pesquisa, sair pelas ruas do centro da cidade de Cuiabá me fez compreender, através de imagens, que há um mundo de atores sociais a serem seguidos (Latour, 2012, p. 31): eis aqui o resultado fotográfico do meu encontro com os cuidados, conhecimento, fé e esperança.
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Агарков, V. Agarkov, Шерина, T. Sherina, Божко, S. Bozhko, Бронфман, S. Bronfman, Гуртовенко, and I. Gurtovenko. "The influence of socio - psychological and cultural factors on the expectations of russian patients from the psychotherapy." Journal of New Medical Technologies. eJournal 8, no. 1 (November 5, 2014): 0. http://dx.doi.org/10.12737/7224.

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The authors of this review demonstrate the correlation between the cultural features, social factors and the patients’ expectations from the psychotherapy. Russian psychologists have been paying very little attention to client expectations. It is very often that convergence between the patient´s expectations from psychotherapy and that the psychotherapist offers the patient - often depends on the success of the therapy. The results of many studies confirm that clients´ expectations are an important factor with regards to the efficiency of psy-chotherapy as well as to the rate of drop-outs. Reliable methods of assessment of clients´ expectations allow to create and to implement strategies of pre-therapy interventions. The theoretical structure of patients´ expectations is complex, as is the set of their determinants. Patients´ choices reflect their mentality, the social stratum and cultural tradition they belong to, their personal traits and value systems, inner dynamic factors including the type of attachment and particularities of the psychopathology, and so on. The paper covers multiple aspects of determination of the construct «patient´s expectations». Particular focus is on the cultural determinants of Russian patients´ expectations. In the analysis of cultural determinants of therapy expectations the authors used approaches of Ruth Benedict and Geert Hofstede. According to Benedict´s classification Russian culture might be considered more as so-called Dionysian culture. According to authors’ analysis more pertinent patients´ expectations formed by Russian culture might be such psychotherapies as psychodrama, NLP, Gestalt-therapy Holotropic Breathwork; and in a less degree – psychoanalysis.
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Glass-Coffin, Bonnie. "The Role of Anthropology in Promoting Diversity on a Public University Campus." Practicing Anthropology 39, no. 2 (April 1, 2017): 26–29. http://dx.doi.org/10.17730/0888-4552.39.2.26.

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We live in an era where xenophobia, Islamophobia, and dangerous “Othering” is gaining ground in our communities. If anthropology's purpose still is, as Ruth Benedict once said, “to make the world safe for human differences,” it is more important now than ever for colleges and universities to provide our students with the necessary tools to do so. This report documents how a new initiative is building capacity for positive interaction among all who orient around religion differently while building bridges of interfaith cooperation at Utah State University. After summarizing campus climate research that led to the initiative's emergence in 2014, this report summarizes some of the major changes on campus that have come about as a result of these efforts. It then discusses the pros and cons of implementing positive institutional change from the “bottom-up” versus “top-down.” It concludes by asserting that we need applied and engaged anthropology in higher education now, more than ever, to prepare our students for the challenges of living and working in the 21st century.
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Young, John. "Human Rights and the Right to Culture in China." Practicing Anthropology 24, no. 1 (January 1, 2002): 28–31. http://dx.doi.org/10.17730/praa.24.1.k39514395524n60p.

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As anthropologists we are often preoccupied with our own circumscribed studies of local communities. Only during World War II did we embrace the global dimensions and importance of cultural differences. Many Western anthropologists who have recently, and as a matter of conscience, become concerned with globalization have abandoned the concept of culture as an organizing principle, perhaps in part because they confuse cultural relativism with moral relativism, and perhaps because it is fashionable to denounce their forebears. As professionals I think we must deal with the cultural dimensions of a problem first before making moral judgements. I remain convinced that the concept of culture is a useful tool for understanding and shaping macro-level political understanding and dialogue, in somewhat the same way as Ruth Benedict and others demonstrated more than half a century ago. American policy failures in the international arena, of which the war in Afghanistan is one result, are related to arrogance (ethnocentrism) which breeds ignorance of other cultures and a lack of comparative perspective on American culture as well. Human rights is one issue where the United States is blindly pushing its own agenda to its own detriment.
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Samsel, Karol. "Norwid rubaszno-transcendentalny. Głos w sprawie intertekstualności „A Dorio ad Phrygium”." Białostockie Studia Literaturoznawcze, no. 16 (2020): 213–26. http://dx.doi.org/10.15290/bsl.2020.16.11.

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The article revises the existing critical discussion concerning the intertextuality of Cyprian Norwid’s poem “A Dorio ad Phrygium”. The author of the article demonstrates that the piece can be interpreted both from the perspective of the old-Polish intertextuality (his hypothesis concerns Norwid’s inspirational address “from Kochanowski to Rej”) as well as through “self-scrutinizing gestures” of the poet himself, who uses the intertext to refer to his own poetry. By reading the equivocal initial part of the poem, the author traces Norwid’s intertextual affinity with Rabelais, Whitman or Rubens and points to the bawdy and transcendental nature of the work. These tropes explain the earlier radical readings of the poem by Wiesław Rzońca (deconstruction) or Krzysztof Cieślik (anthropology of Ruth Benedict or Clifford Geertz). While keeping these considerations in mind, the author of the article maintains, above all, the inter-textual perspective. The final part of the article juxtaposes the depiction of Serionice from “A Dorio ad Phrygium” with the Dublin of Ulysses and asserts that in both the topography is characteristically multidimensional (early modernist period) and relativistic (late modernist period) in its socio-cultural representation.
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Shaw, Caroline, and Benjamin Moodie. "Joan Wallach Scott. On the Judgment of History. Ruth Benedict Book Series. New York: Columbia University Press, 2020. Pp. 144. $95 (cloth)." Journal of British Studies 60, no. 4 (October 2021): 1008–9. http://dx.doi.org/10.1017/jbr.2021.91.

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Walton, A. "LOIS W. BANNER. Intertwined Lives: Margaret Mead, Ruth Benedict, and Their Circle. New York: Alfred A. Knopf. 2003. Pp. xii, 540. $30.00." American Historical Review 111, no. 2 (April 1, 2006): 520–21. http://dx.doi.org/10.1086/ahr.111.2.520-a.

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Helbling, Mark. "“My Soul Was with the Gods and My Body in the Village”: Zora Neale Hurston, Franz Boas, Melville Herskovits, and Ruth Benedict." Prospects 22 (October 1997): 285–322. http://dx.doi.org/10.1017/s0361233300000144.

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In august, 1927, Zora Neale Hurston posed with Langston Hughes and Jessie Fauset at the foot of the statue of Booker T. Washington on the campus of Tuskegee Normal and Industrial Institute in Tuskegee, Alabama. Now, after six months of collecting African-American folklore – customs, games, jokes, lies, songs, superstitions, and tales – Hurston was ready to return to New York City and to finish her Bachelor of Arts in anthropology at Barnard. She had left New York City the previous February and had spent most of her time in and around her hometown of Eatonville and Tallahassee, Florida, before driving across the Florida panhandle to Mobile, Alabama. There she interviewed Cudjo Lewis, reputed to be the only living survivor of the last ship to bring slaves from Africa to America. By chance, Hurston also met Hughes, who had just arrived in Mobile by train from New Orleans. Soon after, she and Hughes drove up to Tuskegee, joined Fauset to lecture to summer students, then continued on their way to New York City.
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Kleinberg, S. J. "Margaret M. Caffrey, Ruth Benedict: Stranger in This Land (Austin: University of Texas Press, 1989, $24.95). Pp. 432. ISBN 0 292 74655 5." Journal of American Studies 25, no. 1 (April 1991): 112–13. http://dx.doi.org/10.1017/s002187580002822x.

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Sosnowski, Elena, and Karen Cronick. "Tras las huellas del pícaro en la cultura venezolana. Raíces y derivaciones." Trama, Revista de Ciencias Sociales y Humanidades. 10, no. 1 (July 8, 2021): 132–65. http://dx.doi.org/10.18845/tramarcsh.v10i1.5786.

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El trabajo revisa y cuestiona la figura del “pícaro” en Venezuela, que la literatura reconoce con alguna frecuencia en la idiosincrasia latinoamericana y caribeña. Con la ayuda del concepto de “personalidad modal” de Ruth Benedict, antropóloga, de la corriente del configuracionismo cultural, el objetivo es describir esta “personalidad” tal como ha sido abordada por variados autores, particularmente Axel Capriles, psicólogo, y desarrollar para ella una contextualización histórica y sociológica. Para eso se revisan autores provenientes del campo de la antropología/etnopsicoanálisis (Samuel Hurtado), la sociología (Alberto Gruson), la psiquiatría (José Luis Vethencourt) y la psicología (Alejandro Moreno), quienes desde el enfoque del psicoanálisis, fundamentaron aspectos de la sociedad venezolana, que se relacionan con esta personalidad. El método utilizado es una selección documental intencional que desglosa el tema del pícaro venezolano desde ángulos disciplinarios diversos y que arroja luz sobre la pregunta sobre esta figura y su funcionalidad en la sociedad, con una revisión crítica de los argumentos de los autores, entre los que se incluyen el matricentrismo, la matrisocialidad y la indefensión. Revisamos los significados por la posible evolución del término a lo largo de la historia y para una posible segmentación interpretativa del significado de pícaro, por su importancia simbólica en la construcción de cultura y para promover una apertura a la problematización de los rasgos de identidad que no operan en favor de la cohesión social.
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Janiewski, Dolores E. "Hilary Lapsley. Margaret Mead and Ruth Benedict: The Kinship of Women. x + 351 pp., illus., bibl., index. Amherst: University of Massachusetts Press, 1999. $34.95." Isis 93, no. 3 (September 2002): 518. http://dx.doi.org/10.1086/374126.

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