In some instances, this ethnologic insight is played for laughs — as in the story "Cosmopolitan," in which an Indian man in New Jersey studies magazines like Mademoiselle as research in his quest to date American women.
|
|
In 1910, Fr. Berard Haile prepared a Navajo ethnologic dictionary at the Franciscan Mission.
|
|
Parbėg laivelis 2006 took place between 2006 July-9. Events were organized by Klaipėda city municipality Center of ethnologic culture.
|
|
Through the school, La Meri formed The Five Natyas, her first performing company. In 1945 she absorbed the school of Natya into Ethnologic Dance Center and the Ethnologic Dance Theater, which operated from 1942-1956. She also performed at the American Museum of Natural History“The American Museum of Natural History Presents La Meri and Company with Juana in Around the World with Dance and Song,” Program from 1949. Dieman-Bennett Dance Theatre of the Hemispheres records, Iowa Women's Archives, The University of Iowa Libraries, Iowa City.
|
|
183–191 esp. p. 189-90. even though he himself in many of his works observed and discussed the phenomenon of the fall of uranic deities in numerous societies of ethnologic interest.Cf. e.g. M. Eliade Traité d' histoire des religions (Paris, 1949), p.
|
|
In addition, Jacobs collected from Peterson a large number of narrative and ethnologic texts in Miluk, a smaller number in Hanis, and eight texts in both Hanis and Miluk. The narrative and ethnologic texts were published in 1939; the myth texts in 1940. Annie was born in 1860 of a Coos Indian mother and a white father, James Miner, whom she never met, at the native village of Willanch (Wu'læ'ænch, meaning good-weather-place) at the present-day Cooston, on the east shore of upper Coos Bay on the southern Oregon Coast. She was one of the last Coos Indians to grow up in the traditional Coos culture.
|
|
The Joshua Project is a Christian organization based in Colorado Springs, United States, which seeks to coordinate the work of missionary organizations to highlight the ethnic groups of the world with the fewest followers of evangelical Christianity. To do so, it maintains ethnologic data to support Christian missions.
|
|
In historical times Eurasian nomads were concentrated on the steppe lands of Central Asia. Furthermore, it is assumed that the Turkic peoples have always inhabited the western, the Mongols the central, and the Tungusic peoples the eastern portions of the region. By the 8th century BCE, the inhabitants of the western part of Mongolia evidently were nomadic Indo- European migrants, either Scythians or Yuezhi. In central and eastern parts of Mongolia were many other tribes that were primarily Mongol in their ethnologic characteristics.
|
|
They were Antonio Pires da Silva Pontes, a miner, and Francisco Jose de Lacerda e Almeida, a São Paulo. In 1906, it built the telegraph-pole of Pontes e Lacerda (now restored), at the time of the survey ethnologic, cartographic geographical and biological started the following year by the Commission for Strategic and telegraph lines of Mato Grosso to the Amazon. Led by Marshal Cândido Rondon, the Commission Rondon, as was known, esquadrinhou thousands of miles of land, rivers and geographical coordinates to the Amazon, and then to Acre. The work was completed in 1915.
|
|
Jean-Pierre Hallet (1927 – 1 January 2004) was a Belgian (born in Africa) ethnologist, naturalist, and humanitarian known best for his extensive work with the Efé (Bambuti) pygmies of the Ituri Rainforest. He wrote the 1964 autobiographical book, Congo Kitabu, the 1973 ethnologic book Pygmy Kitabu (a more detailed description of life with the Efé and neighboring pygmies), and the 1968 book Animal Kitabu, which details his extraordinary collection of animals in the Congo and in Kenya. He initiated the Pygmy Fund for the benefit of the Efé.
|
|
Obelisk de Pauw in Xanten Although born in Amsterdam, son of Antonius Pauw and Quirina van Heijningen, he spent most of his life in Kleve. Working for the clergy, he nonetheless became familiar with the ideas of the Enlightenment. During his lifetime he was considered to be the greatest expert on the Americas, although he never visited the continent; he also wrote at length on the origins of ancient peoples, rejecting the popular idea of the time that China was originally a colony of Ancient Egypt. He was a specialist in ethnologic studies as well, publishing a study of American Indians in French in 1768.
|
|
The morals and customs of the "native peoples" of Upper Austria are described by a team of anthropologists from Sub-Saharan Africa in the style of European and American anthropologists in the non-western world. While making the film, they discover new cultural phenomena. Wippersberg turns around the research methodology of Western anthropologists of performing ethnologic studies, and then popularising them by means of a documentary film. The name of the film derives from the discovery that the researchers made, that the churches were vacated, but the locals instead tend to gather in large tents, and drink a yellowish fluid by the litre, while primarily eating chicken and then engaging in a chicken dance.
|
|
During the long period of their residence in Bulgaria, the Pejačević family was continually connected with the Franciscan order of the Province of Silver Bosnia. The Franciscan members had arrived to Bulgaria earlier, somewhere in the mid-14th century. This has been specified by Vitomir Belaj, PhD from the Faculty of Philosophy in Zagreb in his work "Act Bulgariae ecclesiastica from Father Eusebius Fermenjin as ethnologic source" published in Miscellany for the works of the scientific conference "Life and work of the father Eusebius Fermenjin" in 1998. The author has written that the catholic Franciscans had arrived from medieval Bosnia in western Bulgaria at the time of Bosnian vicar Bartul Alvernski (Bartholomew of Alverno), who himself originated from Italy, in 1366.
|
|
The Bulgarian historian Maria Todorova (Imagining the Balkans, 1997) presented the ethnologic concept of Nesting Balkanisms (Ethnologia Balkanica, 1997), which is derived from Milica Bakić–Hayden's concept of Nesting Orientalisms. In The Impact of "Biblical Orientalism" in Late Nineteenth- and Early Twentieth-Century Palestine (2014), the historian Lorenzo Kamel, presented the concept of "Biblical Orientalism" with an historical analysis of the simplifications of the complex, local Palestinian reality, which occurred from the 1830s until the early 20th century. Kamel said that the selective usage and simplification of religion, in approaching the place known as "The Holy Land", created a view that, as a place, the Holy Land has no human history other than as the place where Bible stories occurred, rather than as Palestine, a country inhabited by many peoples. The post-colonial discourse presented in Orientalism, also influenced post-colonial theology and post- colonial biblical criticism, by which method the analytical reader approaches a scripture from the perspective of a colonial reader.
|
|
In a report on the Indian Congress published in the American Anthropologist in 1899, its chief ethnological consultant, James Mooney credited the realization of the project to "the grit and determination of the exposition managers, foremost among whom was Edward Rosewater, proprietor of the Omaha Bee. The successful outcome was due chiefly to his tireless activity and unfaltering courage. The ethnologic project was the child of his brain, and in spite of serious imperfections, the general result was such—particularly from the practical standpoint of the ticket seller—that we may expect to see ethnology a principal feature at future expositions so long as our aboriginal material holds out." After steady lobbying by Rosewater, an extremely influential Republican and a friend of President William McKinley, and other members of the organizing committee of the Trans-Mississippi International Exposition, in December 1897 a bill was introduced in the United States Congress that provided an appropriation of $100,000 to carry out an Indian Congress at the same time as the Expo.
|
|
In Eastern Europe, Milica Bakić-Hayden developed the concept of Nesting Orientalisms (1992), based upon and derived from the work of the historian Larry Wolff (Inventing Eastern Europe: The Map of Civilization on the Mind of the Enlightenment, 1994), and the ideas Said presents in Orientalism (1978). Bulgarian historian Maria Todorova (Imagining the Balkans, 1997) presented her ethnologic concept of Nesting Balkanisms (Ethnologia Balkanica,1997), which is thematically extended and theoretically derived from Bakić-Hayden's Nesting Orientalisms. Moreover, in "A Stereotype, Wrapped in a Cliché, Inside a Caricature: Russian Foreign Policy and Orientalism" (2010), James D. J. Brown says that Western stereotypes of Russia, Russianness, and things Russian are cultural representations derived from the literature of "Russian studies," which is a field of enquiry little afflicted with the misconceptions of Russia-as-the-Other, but does display the characteristics of Orientalism—the exaggeration of difference, the presumption of Western cultural superiority, and the application of cliché in analytical models. That overcoming such intellectual malaise requires that area scholars choose to break their "mind-forg'd manacles" and deeply reflect upon the basic cultural assumptions of their area-studies scholarship.
|
|
Assen: Van Gorcum, 1972, p. 342f. In the Outlines of the Critique of Political Economy (Grundrisse, 1859), he criticized the statist, anti-socialist arguments of the French economist Frédéric Bastiat; and about fetishes and fetishism Marx said: In A Contribution to the Critique of Political Economy (1859), Marx referred to A Discourse on the Rise, Progress, Peculiar Objects, and Importance of Political Economy (1825), by John Ramsay McCulloch, who said that "In its natural state, matter ... is always destitute of value", with which Marx concurred, saying that "this shows how high even a McCulloch stands above the fetishism of German 'thinkers' who assert that 'material', and half a dozen similar irrelevancies are elements of value". Furthermore, in the manuscript of "Results of the Immediate Process of Production" (c. 1864), an appendix to Capital: Critique of Political Economy, Volume 1 (1867), Marx said that: Hence did Karl Marx apply the concepts of fetish and fetishism, derived from economic and ethnologic studies, to the development of the theory of commodity fetishism, wherein an economic abstraction (value) is psychologically transformed (reified) into an object, which people choose to believe has an intrinsic value, in and of itself.
|
|
Indeed, the study of ethnology was a way for scientists to demarcate social categories in order to justify government-sponsored programs that exploited newly appropriated land and its inhabitants. Powell advocated for government funding to be used to ‘civilize’ Native American populations, pushing for the teaching of English, Christianity, and Western methods of farming and manufacture. In his book The Exploration of the Canyons of the Colorado, Powell is motivated to conduct ethnologic studies because "these Indians are more nearly in their primate condition than any others on the continent with whom I am acquainted." As Wallace Stegner posits in Beyond the 100th Meridian, by 1869, many Native American tribes had been pushed to extinction, and those that were known were considered corrupted by intercultural exchange. Even in 1939, Julian Steward, an anthropologist compiling photographs from Powell’s 1873 expedition suggested that: “Fascinated at finding [Native Americans] nearly untouched by civilization, he developed a deep interest in ethnology ... Few explorers in the United States have had a comparable opportunity to study and photograph Indians so nearly in their aboriginal state.” Powell created Illinois State University’s first Museum of Anthropology which at the time was called the finest in all of North America.
|
|