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A Maverick Boasian explores the often contradictory life of Alexander Goldenweiser (1880–1940), a scholar considered by his contemporaries to be Franz Boas’s most brilliant and most favored student. The story of his life and scholarship is complex and exciting as well as frustrating. Although Goldenweiser came to the United States from Russia as a young man, he spent the next forty years thinking of himself as a European intellectual who never felt entirely at home. A talented ethnographer, he developed excellent rapport with his Native American consultants but cut short his fieldwork due to lack of funds. An individualist and an anarchist in politics, he deeply resented having to compromise any of his ideas and freedoms for the sake of professional success. A charming man, he risked his career and family life to satisfy immediate needs and wants. A number of his books and papers on the relationship between anthropology and other social sciences helped foster an important interdisciplinary conversation that continued for decades after his death. For the first time, Sergei Kan brings together and examines all of Goldenweiser’s published scholarly works, archival records, personal correspondences, nonacademic publications, and living memories from several of Goldenweiser’s descendants. Goldenweiser attracted attention for his unique progressive views on such issues as race, antisemitism, immigration, education, pacifism, gender, and individual rights. His was a major voice in a chorus of progressive Boasians who applied the insights of their discipline to a variety of questions on the American public’s mind. Many of the battles he fought are still with us today.
Anthropology is by definition about "others," but in this volume the phrase refers not to members of observed cultures, but to "significant others"—spouses, lovers, and others with whom anthropologists have deep relationships that are both personal and professional. The essays in this volume look at the roles of these spouses and partners of anthropologists over the late nineteenth and early twentieth centuries, especially their work as they accompanied the anthropologists in the field. Other relationships discussed include those between anthropologists and informants, mentors and students, cohorts and partners, and parents and children. The book closes with a look at gender roles in the field, demonstrated by the "marriage" in the late nineteenth century of the male Anthropological Society of Washington to the Women’s Anthropological Society of America. Revealing relationships that were simultaneously deeply personal and professionally important, these essays bring a new depth of insight to the history of anthropology as a social science and human endeavor.
Hoarding New Guinea provides a new cultural history of colonialism that pays close attention to the millions of Indigenous artifacts that serve as witnesses to Europe's colonial past in ethnographic museums. Rainer F. Buschmann investigates the roughly two hundred thousand artifacts extracted from the colony of German New Guinea from 1870 to 1920. Reversing the typical trajectories that place ethnographic museums at the center of the analysis, he concludes that museum interests in material culture alone cannot account for the large quantities of extracted artifacts. Buschmann moves beyond the easy definition of artifacts as trophies of colonial defeat or religious conversion, instead employing the term hoarding to describe the irrational amassing of Indigenous artifacts by European colonial residents. Buschmann also highlights Indigenous material culture as a bargaining chip for its producers to engage with the imposed colonial regime. In addition, by centering an area of collection rather than an institution, he opens new areas of investigation that include non-professional ethnographic collectors and a sustained rather than superficial consideration of Indigenous peoples as producers behind the material culture. Hoarding New Guinea answers the call for a more significant historical focus on colonial ethnographic collections in European museums.
Regna Darnell offers a critical reexamination of the theoretical orientation of the Americanist tradition, centered on the work of Franz Boas, and the professionalization of anthropology as an academic discipline in the United States in the late nineteenth and early twentieth centuries. History of Theory and Method in Anthropology reveals the theory schools, institutions, and social networks of scholars and fieldworkers primarily interested in the ethnography of North American Indigenous peoples. Darnell's fifty-year career entails foundational writings in the four fields of the discipline: cultural anthropology, ethnography, linguistics, and physical anthropology. Leading researchers, theorists, and fieldwork subjects include Claude Lévi-Strauss, Franz Boas, Benjamin Lee Whorf, John Wesley Powell, Frederica de Laguna, Dell Hymes, George Stocking Jr., and Anthony F. C. Wallace, as well as nineteenth-century Native language classifications, ethnography, ethnohistory, social psychology, structuralism, rationalism, biologism, mentalism, race science, human nature and cultural relativism, ethnocentrism, standpoint-based epistemology, collaborative research, and applied anthropology. History of Theory and Method in Anthropology is an essential volume for scholars and undergraduate and graduate students to enter into the history of the inductive theory schools and methodologies of the Americanist tradition and its legacies.
Key writings of Alice Beck Kehoe provide students and scholars of anthropology an overview of methodological and ethical issues in Americanist archaeology over the last thirty years.
Histories of Anthropology Annual presents diverse perspectives on the discipline’s history within a global context, with a goal of increasing awareness and use of historical approaches in teaching, learning, and conducting anthropology. The series includes critical, comparative, analytical, and narrative studies involving all aspects and subfields of anthropology. Volume 13, Disruptive Voices and the Singularity of Histories, explores the interplay of identities and scholarship through the history of anthropology, with a special section examining fieldwork predecessors and indigenous communities in Native North America. Individual contributions explore the complexity of women’s history, indigenous history, national traditions, and oral histories to juxtapose what we understand of the past with its present continuities. These contributions include Sharon Lindenburger’s examination of Franz Boas and his navigation with Jewish identity, Kathy M’Closkey’s documentation of Navajo weavers and their struggles with cultural identities and economic resources and demands, and Mindy Morgan’s use of the text of Ruth Underhill’s O’odham study to capture the voices of three generations of women ethnographers. Because this work bridges anthropology and history, a richer and more varied view of the past emerges through the meticulous narratives of anthropologists and their unique fieldwork, ultimately providing competing points of access to social dynamics. This volume examines events at both macro and micro levels, documenting the impact large-scale historical events have had on particular individuals and challenging the uniqueness of a single interpretation of “the same facts.”
"In direct and pointed contrast to recent efforts to minimize or obscure the significance of race as a factor in social life, Baker argues for renewed emphasis on its ubiquitous social reach and power."—Waldo Martin, author of The Mind of Frederick Douglass
Alive to history in the making (and the weight of the past) this volume examines Obama's presidency and Lyndon Johnson's, the killing of Trayvon Martin and the death of Andrew Breitbart, Occupy Wall Street and "America Beyond Capitalism." It presents essays, poems, and plays that speak to our times and challenge the liberal imagination. The title, That Floating Bridge, evokes Representative John Lewis' line "Obama is what comes at the end of that bridge in Selma" as it quotes a track on Gregg Allman's Low Country Blues, which Scott Spencer lauds here in a review for the Ages.That Floating Bridge's peerless range of contributors includes Amiri Baraka, Gar Alperovitz, Bernard Avishai, Uri Avnery, Bill Ayers, Paul Berman, John Chernoff, Mark Dudzic, Carmelita Estrellita, Henry Farrell, Fr. Rick Frechette, Donna Gaines, David Golding, Eugene Goodheart, Lawrence Goodwyn, Lisa Guenther, Alec Harrington, Malcolm Harris, Casey Hayden, Christopher Hayes, Patterson Hood, Roxane Johnson, Ben Kessler, Bob Levin, Philip Levine, Bongani Madondo, Greil Marcus, Scott McLemee, Judy Oppenheimer, Jedediah Purdy, Nick Salvatore, Aram Saroyan, Tom Smucker, Fredric Smoler, Violet Socks, A. B. Spellman, Scott Spencer, Richard Torres, Jesmyn Ward, and Pablo Yglesias.An account of how Franz Boas "did more to combat race prejudice than any other person" anchorsone section, but the volume also addresses devolutions of "diversity" linked with careerism in the art world and academe. An un-scholastic section titled "Criticism of Life"celebrates older and younger critics/poets. Songs are key to this volume's good times. Music writing ranging from Eddie Hinton's Very Extremely Dangerous to Berlioz's Romeo and Juliet enhances the pleasures of this text.
People would be shocked to know the origins of African American studies originate from Charles Darwin's theory of evolution. People would also be shocked to know that the creator of African American studies courses in American colleges and universities was started by a white Jewish man. What does African American studies have to do with eugenics, they come from the same source. This book makes explosive but well documented claims in regards to this topic.
Few figures in modern American anthropology have been more controversial or influential than Leslie A. White (1900?1975). Between the early 1940s and mid-1960s, White?s work was widely discussed, and he was among the most frequently cited American anthropologists in the world. After writing several respected ethnographic works about the Pueblo Indians, White broke ranks with anthropologists who favored such cultural histories and began to radically rethink American anthropology. As his political interest in socialism grew, he revitalized the concept of cultural evolution and reinvigorated comparative studies of culture. His strident political beliefs, radical interpretive vision, and often combative nature earned him enemies inside and outside the academy. His trip to the Soviet Union and participation in the Socialist Labor Party brought him to the attention of the FBI during the height of the Cold War, and near-legendary scholarly and political conflicts surrounded him at the University of Michigan. ø Placing White?s life and work in historic context, William J. Peace documents the broad sociopolitical influences that affected his career, including many aspects of White?s life that are largely unknown, such as the reasons he became antagonistic toward Boasian anthropology. In so doing, Peace sheds light on what made White such a colorful figure as well as his enduring contributions to modern anthropology.