Tropical Forest Diversity and Dynamism: Findings from a Large‐Scale Plot Network. Based on a symposium held at the Smithsonian Institution, Washington, DC, August 1998. Edited by Elizabeth C  Losos and , Egbert G  Leigh, Jr. Chicago (Illinois): University of Chicago Press. $95.00 (hardcover); $38.00 (paper). xiii + 645 p; ill.; index. ISBN: 0‐226‐49345‐8 (hc); 0‐226‐49346‐6 (pb). 2004.

2005 ◽  
Vol 80 (2) ◽  
pp. 262-262
Author(s):  
Steven D Allison
Keyword(s):  
Tropical Forest ◽  
Large Scale ◽  
Smithsonian Institution ◽  
Washington Dc ◽  
University Of Chicago ◽  
Forest Diversity ◽  
Plot Network ◽  
University Of Chicago Press

Santería grand slam: Afro-Cuban religious studies and the study of Afro-Cuban religion

2008 ◽  
Vol 79 (3-4) ◽  
pp. 281-300 ◽  
Author(s):  
Stephan Palmié
Keyword(s):  
Cultural History ◽  
New World ◽  
Cultural Practices ◽  
Smithsonian Institution ◽  
Religious Studies ◽  
Religious Culture ◽  
Washington Dc ◽  
Vantage Points ◽  
The University ◽  
University Of Chicago Press

[First paragraph]Living Santería: Rituals and Experiences in an Afro-Cuban Religion. MICHAEL ATWOOD MASON. Washington DC: Smithsonian Institution Press, 2002. ix + 165 pp. (Paper US$ 16.95)Divine Utterances: The Performance of Afro-Cuban Santería. KATHERINE J. HAGEDORN. Washington DC: Smithsonian Institution Press, 2001. xvi + 296 pp. (Cloth US$ 40.00)The Light Inside: Abakuá Society Arts and Cuban Cultural History. DAVID H. BROWN. Washington DC: Smithsonian Institution Press, 2003. xix + 286 pp. (Cloth US$ 44.23)Santería Enthroned: Art, Ritual, and Innovation in an Afro-Cuban Religion. DAVID H. BROWN. Chicago: The University of Chicago Press, 2003. xx + 413 pp. (Paper US$ 38.00)Ethnographic objects behave in curious ways. Although they clearly are “our constructions,” field sites and even topically circumscribed (rather than spatially delimited) ethnographic problems lead double lives: places and problems change not merely because they factually undergo historical changes, but because researchers come to them from historically no less changeable epistemic vantage points. One can imagine generational cohorts of ethnographers marching across the same geographically or thematically defined terrain and seeing different things – not just because of substantial changes that have factually occurred, but because they have come to ask different questions. The process obviously has its dialectical moments. The figures we inscribe in writing from fleeting observations (based on changing theoretical conceptions) are no less subject to history than the empirical grounds from which our discursive efforts call them forth. The result is a curious imbrication of partially autonomous, but also partly overlapping, historicities of lives and texts which, at times, are more difficult to keep apart than it would seem at first glance. At least in the study of Afro-Cuban religious culture, the two practical and discursive fields – one circumscribed by the practical, but perhaps misleading label “Afro-Cuban religion,”1 and the other designated by whatever term one might like to affix to the study of it – cannot be easily separated: much as in the Brazilian case (Braga 1995, Capone 1999, Matory 1999, 2001), practitioners of Afro-Cuban religions and their ethnographers have engaged each other in a dialogue since at least the second decade of the twentieth century. That it took us so long to understand this fact has much to do with the way both “Afro-Cuban religion” and “Afro-Cuban ethnography” originally (and lastingly) became discursively objectified: the former largely under the sign of a search for “authentically African” elements in New World cultural practices, the second as an instrument for “verifying” (and thereby authorizing) such “Africanisms” (Scott 1991).

scholarly journals Translating John V. Murra’s ‘The Economic Organization of the Inca State’ into Romanian as ‘Obra DE Amor’

2018 ◽  
Vol 63 (2) ◽  
pp. 93-116
Author(s):  
Marian Viorel Anăstăsoaie
Keyword(s):  
Smithsonian Institution ◽  
Economic Organization ◽  
Washington Dc ◽  
University Of Chicago ◽  
Jewish Family ◽  
Communist Movement ◽  
Phd Thesis

Abstract This paper addresses one of the first translations of a US anthropological monograph into Romanian. Its author, John V. Murra (1916–2006), born into a Russian-Jewish family in Odessa, grew up in Romania, where he studied and became involved in the Communist movement before his departure for Chicago in 1934. His 1956 PhD thesis in anthropology at University of Chicago on the Inka state was a first step towards turning Murra into an influential figure in the field of Andean anthropology. His sister Ata Iosifescu lived in Romania and translated his PhD thesis into Romanian, published in 1987 as Civilizaţie inca: organizarea economică a statului incaş(Inka Civilization: the Economic Organization of the Inka State). Based on their correspondence kept at the National Anthropological Archives at the Smithsonian Institution (Washington, DC), I propose to reconstruct this translation’s story: the context, the constraints and the process of translation itself. I am also addressing the question of the book’s reception in Romania.

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