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The volume presents the diary of one of the great anthropologists at a crucial time in his career. Malinowski's major works grew out of his findings on field trips to New Guinea and North Melanesia from 1914-1918. His journals cover a considerable part of that period of pioneer research. The diary contains observations of native life and customs and vivid descriptions of landscapes. Many entries reveal his approach to his work and the sources of his thought. In his introduction, Raymond Firth discusses the significance of the notebooks which formed the basis for this volume. First published in 1967.
When it was first published (in 1967, posthumously), Bronislaw Malinowski's diary, covering the period of his fieldwork in 1914-1915 and 1917-1918 in New Guinea and the Trobriand Islands, set off a storm of controversy. Many anthropologists felt that the publication of the diary--which Raymond Firth describes as "this revealing, egocentric, obsessional document"--was a profound disservice to the memory of one of the giant figures in the history of anthropology. Almost certainly never intended to be published, Malinowski's diary was intensely personal and brutally honest. He kept it, he said, "as a means of self-analysis." Reviews ranged from "it is to the discredit of all concerned that the diary has now been committed to print" to "fascinating reading." Twenty years have passed, and Raymond Firth suggests that the book has moved over to a more central place in the literature of anthropological reflection. In 1967, Clifford Geertz felt that the "gross, tiresome" diary revealed Malinowski as "a crabbed, self-preoccupied, hypochondriacal narcissist, whose fellow-feeling for the people he lived with was limited in the extreme." But in 1988, Geertz referred to the diary as a "backstage masterpiece of anthropology, our "The Double Helix."" Similarly in 1987, James Clifford called it "a crucial document for the history of anthropology."
When it was first published (in 1967, posthumously), Bronislaw Malinowski's diary, covering the period of his fieldwork in 1914-1915 and 1917-1918 in New Guinea and the Trobriand Islands, set off a storm of controversy. Many anthropologists felt that the publication of the diary—which Raymond Firth describes as "this revealing, egocentric, obsessional document"—was a profound disservice to the memory of one of the giant figures in the history of anthropology. Almost certainly never intended to be published, Malinowski's diary was intensely personal and brutally honest. He kept it, he said, "as a means of self-analysis." Reviews ranged from "it is to the discredit of all concerned that the diary has now been committed to print" to "fascinating reading." Twenty years have passed, and Raymond Firth suggests that the book has moved over to a more central place in the literature of anthropological reflection. In 1967, Clifford Geertz felt that the "gross, tiresome" diary revealed Malinowski as "a crabbed, self-preoccupied, hypochondriacal narcissist, whose fellow-feeling for the people he lived with was limited in the extreme." But in 1988, Geertz referred to the diary as a "backstage masterpiece of anthropology, our The Double Helix." Similarly in 1987, James Clifford called it "a crucial document for the history of anthropology."
Funny, sad, horrifying, and fascinating narratives by anthropologists who brought children with them into the field.
The heart of this book is the remarkable Civil War diary of the author’s great-grandfather, William Benjamin Gould, an escaped slave who served in the United States Navy from 1862 until the end of the war. The diary vividly records Gould’s activity as part of the North Atlantic Blockading Squadron off the coast of North Carolina and Virginia; his visits to New York and Boston; the pursuit to Nova Scotia of a hijacked Confederate cruiser; and service in European waters pursuing Confederate ships constructed in Great Britain and France. Gould’s diary is one of only three known diaries of African American sailors in the Civil War. It is distinguished not only by its details and eloquent tone (often deliberately understated and sardonic), but also by its reflections on war, on race, on race relations in the Navy, and on what African Americans might expect after the war. The book includes introductory chapters that establish the context of the diary narrative, an annotated version of the diary, a brief account of Gould’s life in Massachusetts after the war, and William B. Gould IV’s thoughts about the legacy of his great-grandfather and his own journey of discovery in learning about this remarkable man.
In 1961, John F. Kennedy referred to the Papuans as “living, as it were, in the Stone Age.” For the most part, politicians and scholars have since learned not to call people “primitive,” but when it comes to the Papuans, the Stone-Age stain persists and for decades has been used to justify denying their basic rights. Why has this fantasy held such a tight grip on the imagination of journalists, policy-makers, and the public at large? Living in the Stone Age answers this question by following the adventures of officials sent to the New Guinea highlands in the 1930s to establish a foothold for Dutch colonialism. These officials became deeply dependent on the good graces of their would-be Papuan subjects, who were their hosts, guides, and, in some cases, friends. Danilyn Rutherford shows how, to preserve their sense of racial superiority, these officials imagined that they were traveling in the Stone Age—a parallel reality where their own impotence was a reasonable response to otherworldly conditions rather than a sign of ignorance or weakness. Thus, Rutherford shows, was born a colonialist ideology. Living in the Stone Age is a call to write the history of colonialism differently, as a tale of weakness not strength. It will change the way readers think about cultural contact, colonial fantasies of domination, and the role of anthropology in the postcolonial world.
The volume presents the diary of one of the great anthropologists at a crucial time in his career. Malinowski's major works grew out of his findings on field trips to New Guinea and North Melanesia from 1914-1918. His journals cover a considerable part of that period of pioneer research. The diary contains observations of native life and customs and vivid descriptions of landscapes. Many entries reveal his approach to his work and the sources of his thought. In his introduction, Raymond Firth discusses the significance of the notebooks which formed the basis for this volume. First published in 1967.
The illusion that ethnography is a matter of sorting strange and irregular facts into familiar and orderly categories—this is magic, that is technology—has long since been exploded. What it is instead, however, is less clear. That it might be a kind of writing, putting things to paper, has now and then occurred to those engaged in producing it, consuming it, or both. But the examination of it as such has been impeded by several considerations, none of them very reasonable. One of these, especially weighty among the producers, has been simply that it is an unanthropological sort of thing to do. What a proper ethnographer ought properly to be doing is going out to places, coming back with information about how people live there, and making that information available to the professional community in practical form, not lounging about in libraries reflecting on literary questions. Excessive concern, which in practice usually means any concern at all, with how ethnographic texts are constructed seems like an unhealthy self-absorption—time wasting at best, hypochondriacal at worst. The advantage of shifting at least part of our attention from the fascinations of field work, which have held us so long in thrall, to those of writing is not only that this difficulty will become more clearly understood, but also that we shall learn to read with a more percipient eye. A hundred and fifteen years (if we date our profession, as conventionally, from Tylor) of asseverational prose and literary innocence is long enough.
For centuries, humans have excelled at mimicking nature in order to exploit it. Now, with the existential threat of global climate change on the horizon, the ever-provocative Michael Taussig asks what function a newly invigorated mimetic faculty might exert along with such change. Mastery of Non-Mastery in the Age of Meltdown is not solely a reflection on our condition but also a theoretical effort to reckon with the impulses that have fed our relentless ambition for dominance over nature. Taussig seeks to move us away from the manipulation of nature and reorient us to different metaphors and sources of inspiration to develop a new ethical stance toward the world. His ultimate goal is to undo his readers’ sense of control and engender what he calls “mastery of non-mastery.” This unique book developed out of Taussig’s work with peasant agriculture and his artistic practice, which brings performance art together with aspects of ritual. Through immersive meditations on Walter Benjamin, D. H. Lawrence, Emerson, Bataille, and Proust, Taussig grapples with the possibility of collapse and with the responsibility we bear for it.