Esse interesse é usualmente apresentado como um novo desenvolvimento na teoria antropológica e os seus possíveis antecedentes, como o difusionismo e a . Afora o fato de vir a confirmar que os antropólogos preferem fazer prosa sem . e nas interconexões concretas, quase como uma retomada do difusionismo. Antropología Difusionista. Diego Cubillos; 3 videos; 43 views; Last updated on Mar 31, Play all. Share. Loading Save.
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Services on Demand Journal. Focusing on the works of Melville Herskovits and Roger Bastide, this article argues for antrolologia less biased imaged of acculturation theory and stresses the ways in which some of its achievements can inspire current approaches to cultural globalization.
Living in an Age of Uncertainty. This last point should be stressed. But here I will be more interested in some differences which are relevant to the wider globalist agenda.
Malden, MA, and Oxford, Blackwell, New York, Whittlesey House. Oxford, Polity Press, Portanto, estamos diante de dois desenvolvimentos que por assim dizer se atropelam.
As Zygmunt Bauman has argued, these cities of walls can be viewed as results of processes anropologia differentiation that respond to increasing multiculturalization by the constant building of new differences and borders, both in a symbolic and in a material sense.
Recovering the African past would be an important contribution to Black cultural pride and to the combat against racial discrimination: That is not my argument. Princeton, Princeton University Press. Similarly, in some of the papers he wrote in the s, Herskovits was eager to admit his initial Africanist excesses: The whole research history of Herskovits, who did fieldwork in Surinam, Trinidad, Haiti, Dahomey and Brazil, always looking at the same problems, can be seen as an example of an old and more demanding version of multi-sited fieldwork.
But certain increasingly popular forms of tourism are also connected to forms of cultural contact based on the scenic preservation or reinvention of untouched authenticity.
Antropklogia if we view it, as Alejandro Portes has argued, not as new phenomenon but as a antropo,ogia point of view on an old phenomenon we shall anyway emphasize how the adoption of this difusionimso point of view has reorganized the way in which we used to address contacts of culture associated with the mobility of people.
For rifusionismo, as Aisha Kahn has shown, most conceptualizations of contemporary hybridization are driven by a teleological optimism that, paradoxically enough, eschews issues of agency and power.
Acculturation theorists were thus able to attune diffusionism with modernist anthropology and its emphasis on synchronic cultural wholeness.
Focusing on the works of Melville Herskovits and Roger Bastide, this article argues for a less biased antropollogia of acculturation theory and stresses the ways in which some of its achievements can inspire current approaches to cultural globalization. Consider for instance the recent calls for multi-sited fieldwork. As the philosopher Peter Sloterdijk  has argued, globalization is a project of homogenization of time and space driven by an ideology of unrestricted movement.
Durham-London, Duke University Press, Berkeley, University of California Press. Abstract This article approaches the theme of globalization through a framework of anthropological references, especially the notion of myth. The local has not been erased by homogeneous and acculturative globalization.
Acculturation theorists tried to build new ways of reconciling this emphasis on circulation and the demand for thick observation. And even the diffusionist affiliation of Boas, as Brad Evans has convincingly argued, has difuionismo downplayed in the history of North American anthropology. We are more attentive — as I have previously emphasized — to issues of agency and power.
Malden, MA-Oxford, Blackwell, Visions, Traditions, and Trends. Simultaneously new forms of theorization of the processes of disjunction of place and culture Gupta and Ferguson ; Inda and Rosaldo have emerged.
In The Myth of the Negro Pastfor instance, Herskovits stressed the cultural tenacity of motor habits in a way that recalls our contemporary concerns with habitus and embodiment : Essays on Ethnographic Fieldwork. In Man and His Works the chapter on cultural variation stands as a more sensitive approach to the interplay between culture and the individual than that proposed by other coeval North American authors, such as Benedict and Mead. Before stressing too hastily our divergences, we should return to the original texts and probe into how the classical authors have dealt with the issues we are now addressing.
New York, Boni and Livreright. The approach I am advocating is similar.
Toronto, The University of Toronto Press. Boston, MA, Beacon Press. Among the Bush Negroes of Dutch Guiana. However I think one should begin by emphasizing the way in which our actual interest in flows, limits and hybrids — to quote Ulf Hannerz — can benefit from more complex modes of dialogue with authors like Herskovits and Bastide.
Visions, Traditions, and Trends. We should reframe the terms of our dialogue with acculturation theory. Transnationalism is a case in point. Cadernos de Conjuntura, Living in an Age of Uncertainty. Lisboa, Livros do Brasil.
European Mythmaking in the Pacific. Acculturation theory — at least in its Herskovitsian fashion — was no exception. Berkeley, Berkeley University Press. Re-reading acculturation dufusionismo 1.
IV — is also indicative of the importance that Bastide attributed to the political dimension of Afro-Brazilian Religions. The Study of Cultural Contact. But they stress the fact that a more attentive reading of the classics shows how some of the concerns underlying post-modern re-formulations of culture were not absent from such different authors antropologiw Boas, Benedict or Sapir. From acculturation to globalization.