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At the beginning of die 19th century, in a context in which Eastern Europe drew most of die media's attention, the means of communication provided die public opinion with images and news from this region. The Russian-Romanian-Turkish War (1877-1878), also known as Romania's Independence War, sparked a lot of interest abroad, due to the considerable number of military observers and artists sent as war correspondents and accredited by die belligerent parties. We will make extensive reference to a work comprising a set of informative articles whose documentary value is enhanced by engravings which cover a wide array of topics. It is a collective volume widi contributions from war correspondents and artists-illustrators, some attracted by die landscape and the urban environment (Ladislaus Eugen Petrovits, Themistoclcs von Eckenbrecher), others by the combatants' faces and appearance (Auguste Lançon), odiers by die uniforms, military equipment and war scenes (Dick de Lonlay, Johann Nepomuk Schönberg), or by the inhabitants' way of life and activity (José Luis Pcllicer). We can also mention the following illustrators who depicted scenes from the Russian-Romanian-Turkish war: Mathes Koenen, Emil Volkers and Friedrich Kaiser. There are also superb images capturing crucial moments of the conflict, whose author is the engraver Carol Popp de Szathmári (Károly Szathmári Pap). Our approach is an interdisciplinary one, given tiiat it contains elements of geography, history', anthropology, sociology, geopolitics, economy and art, which turns it into an analysis of cordial geography, calligeography or beautiful geography. [ABSTRACT FROM AUTHOR]

In the early days of anthropology as a discipline in the nineteenth century, evolutionism and diffusionism supplied anthropologists with 'global' visions. Anthropologists have always been involved with all-encompassing cosmopolitan notions such as humankind and culture. Many have thus endeavoured to explain the world as a whole, and how humans have developed in different historical moments. In the 1980s and 1990s, when the new label 'globalization' generated a field of scholarly preoccupations, anthropologists started to contribute to this growing body of literature. Their most valuable contributions are related to the tensions between local and global forces, and between forces of heterogeneity and homogeneity, as well as to the use of ethnography as a methodological tool. Anthropologists have borrowed notions from other related disciplines such as sociology, history, and geography. This paper situates the anthropological production on 'the global' within this diverse history of borrowings, internal disciplinary debates, and wider historical junctures. [ABSTRACT FROM AUTHOR]

This article discusses advances in the anthropology of women in Chiapas and Central America, an area in which the pioneers in this field helped to denounce androcentrism, elucidated gender relations, and chose the subordination of women as an anthropological research problem. Their actions increasingly helped shape a feminist gender perspective within the discipline. This article registers, documents, and analyzes the life and work of women and feminists who have made scientific-social contributions with respect to cultural diversity, social spaces and inequality, covering the "golden age" (1940-1964) up to the second decade of the 20th century, focusing on the contributions of June Nash and Mercedes Olivera Bustamante, two anthropologists whose work has been key to the discipline in this region. [ABSTRACT FROM AUTHOR]

This paper is a review and reflection on the beginnings of Anthropology in Spain in the mid-twentieth century. In this reflexive analysis it is carried out in a review of a work by anthropologist Joan Prat Carós, Emeritus Professor of Anthropology at the Rovira i Virgili University of Tarragona (Spain). In this essay, the Spanish historical context of the time and the first authors who did anthropological work in Spain, as well as the germ of the consolidation of the discipline academically in that country, are specially addressed. [ABSTRACT FROM AUTHOR]

A substantial part of the conservative or reactionary backlash that occurs around the world is based on a double movement with regard to the social sciences. On the one hand, a denial of the perspectives of social construction and cultural and historical relativization; on the other hand, an appropriation of approaches abandoned by the social sciences, or of the mechanisms used by them to explain the social as a constructed reality. Perhaps the most striking example is that of "gender ideology". But I will also consider nationalism, the naturalization of ethnocentrism and racism, the notions of war of civilizations and religions, sexism and homophobia, reactions to the "politically correct", among others (namely, at more sophisticated levels, new theorizations with political implications, coming from genomics, evolutionary psychology, neurosciences, etc.). I will explore the hypothesis that this backlash is organized on the basis of an apparently contradictory alliance between neoliberalism and traditionalism, in a new and specific phenomenon of our time and not as an atavism of the past. In this sense, it is a "revolutionary" movement and the progressive fields (on which the social sciences are largely based) are sent to an uncomfortable place of "conservatism". How can anthropological discourse and ethnographic practice produce knowledge (and its dissemination) against this reality -- in a political gesture -- but also about it, in an attempt to make it intelligible. [ABSTRACT FROM AUTHOR]

In societies living at the margins of the State, interpersonal relationships and the use of power, as well as competition dynamics, are often similar among different groups in spite of preexisting differences in access to economic resources, moral authority and personal prestige. From this point of departure the present article undertakes an ethno historic analysis which attempts to illuminate changes affecting the Alto Marañon (Peru) Awajun people, between the years 1950 and 1970. The socio-cultural transformation this indigenous group was forced to undergo in order to attain membership in the wider national society, is described. Using the tools which ethno history and the anthropology of affectivity provide, and paying particular attention to the topic of the building of the "heroic body", the present text focuses on how Awajun society suffered significant changes regarding the of the use of force and of the symbolic management of violence, leading to the assimilation of new styles of indigenous leadership. All this occurs as a result of experiences resulting from close contact with the earliest agents of government authority to show up in their native homelands: evangelical missionaries and the army. This process led the Awajun to the development of unprecedented forms of "indigenous leadership", resulting from the assimilation, convergence and reworking of cultural material incorporated during their contacts with religious and military personnel. [ABSTRACT FROM AUTHOR]

This article deals with the history of Andalusian anthropology from the second half of the 19th century to the present. We also address the connections of this anthropological tradition with others in the Mediterranean area as well as with others in the Spanish sphere to achieve a greater appreciation of those traditions of thought outside of hegemonic scopes. From the time of folklore studies, we go on to the ethnological stage and to the consolidation of anthropological studies. In so doing, we observe the different stages and topics of investigation, from popular culture to community studies, identity and the relationship between global and local scopes in the present world. [ABSTRACT FROM AUTHOR]

Linguistic relativity, rightly understood, implies that the presence or absence of certain grammatical categories and discursive styles can influence how we perceive and experience the world around us. In this study, monolingual speakers of Chol Mayan, a tenseless language, were shown a series of visual stimuli portraying different sequences of events, and were asked to describe what they saw to an interviewer. Participants were shown a long silent story composed of many sequential images, and a set of shorter stories composed of a minimum of two sequential images and a maximum of five sequential images. None of the stories that the Chol speakers told in response to the stimulus followed a sequential-chronological order, and all sequential images were described in non-sequential terms. In line with the linguistic relativity hypothesis, it is argued that this interesting discursive effect may be the result of the tenselessness of the Chol language. [ABSTRACT FROM AUTHOR]

explores different perspectives on the archives of repression and, adopting the approach to archive as a process constructed by the archival discipline, history and anthropology, studies the Archive of the Department of Police Information of the Argentine province of Santiago del Estero as a power device. This allows illuminating the legal figures, scientific discourses, practical knowledge used in the environmental reports that supported their files. The article contributes to the discussion about the militarization of the police and their role in the repression in the 1970s. [ABSTRACT FROM AUTHOR]

The study of communication since the beginning of the 20th century has privileged the mediatic focus, completely forgetting that the phenomenon of communication is something more intimate in the human than the use of technological means, because it presents itself as an anthropological condition through language. The fascination for the new information and communication technologies has led to believe that the need to communicate is the cause of the use of the media rather than being political rationality, that is, the practice of deciding with other common problems. In this context, the present work proposes to rethink the epistemological assumption of privileging, in the study of communication, the media as a way to solve communicational problems, when in reality they are epiphenomenal themes of the communication of the zoon politikon Having said this, we propose to point out some points of reflection on the theoretical obsessions in which the discipline of communication sciences has been involved, in order to visualize at its right point the need to shore up some outlets that invite a strictly epistemological work on human communication through language, rather than an instrumental-strategic program in the practice of communication. [ABSTRACT FROM AUTHOR]

Recently, on August 20, 2020, Dr. Jorge A. Flores Ochoa passed away. He has been a fundamental figure in Cuzco and Peruvian anthropology due to his multiple merits as a researcher, professor, engaged intellectual and tireless cultural animator. This text reviews his main research themes and interests, in particular his notable contributions and constant study of Andean pastoralist societies and, associated with this, his studies regarding the management of Andean agro-ecological complexity. The article then moves to his research on Cuzco's colonial and republican art and material culture, his ethnography of the city's and region's religious celebrations, his broader contributions to the anthropology of the city of Cuzco and his interpretations and analysis on the history and importance of contemporary Cuzco Incanism. [ABSTRACT FROM AUTHOR]

The following text presents "the myth of Claudio Becochi" from the indigenous reservation "La Laguna", in the Municipality of Caldono, Cauca, Colombia. The myth is presented as it was registered and narrated by the anthropologist Ícaro Cuervo, in the decade of 1980. Based on this narrative, this text reflects on the conditions in which the myth was told from the notes and field diaries of the same anthropologist. Finally, the article analyzes the myth in testimonies of members of the indigenous community, who accompanied Ícaro Cuervo during his fieldwork. The purpose of the article is to explore the conditions of anthropological fieldwork in the Cauca region in the 1980s. Based on the myth, the article reflects on the historical conditions of anthropological work and the political position of researchers in the interaction between indigenous struggles for territorial rights and anthropological research. The information presented was collected between 1999 and 2000, during a six-month field visit in the indigenous reservation of La Laguna, Siberia, in the Municipality of Caldono, Cauca, Colombia. Such field work was part of a research aimed at understanding the influence of anthropology on the indigenous movements and the influence of indigenous movements on anthropology. The reflection presented here was excluded in the results of that research. [ABSTRACT FROM AUTHOR]

Nicolás Gómez Dávila characterizes democratic Modernity as a gnostic age. This article pretends to reconstruct his characterization by way of an intertextual reading of Textos. Gómez Dávila's thesis is derived from a philosophy of history and a philosophical anthropology; both allow him to interpretModernity from a religious perspective. His conclusion is that democratic Modernity bestows human beings unlimited sovereignty, which for him means gnostic divinization. Thus, I intend to explain how intertextuality works in the assessment of democratic Modernity and put forward a few critical considerations. [ABSTRACT FROM AUTHOR]

The critical historical study of adelphos ("brother") in recent decades has tended to a consensus that favors the perspective in which Jesus of Galilee is recognized as "carnal brothers", according to the testimonies of the Greek texts. However, from the parental anthropology and the socialparental history, the data attested by the new testament are not univocal and are addressed in the light of the extended exogamous family structure, a crucial aspect, to point out that the texts provide data and information, but they are not the answer in itself. To which, a richer perspective opens in nuances and aspects of the kinship of Jesus and the parental ties in Galilee of the 1st century AD. [ABSTRACT FROM AUTHOR]

In this present brief essay, I describe the main ideas of the work "Ancient Society", published in 1871, by the anthropologist Henry Lewis Morgan (1818-1881). Morgan is one of the first anthropologists in the United States. Henry Lewis Morgan is framed in classical evolutionism school and he is contemporary of other evolutionists like Tylor. The author represents a key figure in the "renaissance" of evolutionary ideas from the thirties of the twentieth century to be inspiration of cultural ecology, cultural materialism and the anthropology of kinship from the midtwentieth century. [ABSTRACT FROM AUTHOR]

The objective of this article is to problematize the relationship between language, justice and law through a philosophical and anthropological reflection. From the thinking of paradigmatic authors of the 20th century, such as Jacques Derrida, Claude Lévi-Strauss, Fernand Braudel and Pierre Bourdieu, a historical, anthropological, philosophical and ethnolinguistic analysis will be carried out, with the purpose of deconstructing the criteria on which the concepts of justice and law are based. [ABSTRACT FROM AUTHOR]

The story of the terms «Paracas», «Ocucaje» and «Topará», as well as the relative chronologies that served as conceptual basis for these terms, demonstrate that their definitions emerge from the state of knowledge and methodologies that were in use at the time of its formulation. By an accident of history, the first interpretations of the «origin» of social complexity on the south coast by Julio C. Tello were based on his excavations in the Paracas Bay (Cerro Colorado-Wari Kayan and Arena Blanca-Cabezas Largas), a site located on the border between two different cultural areas: Topará to the north and Ocucaje-Nasca, to the south of the Pisco valley. The differences relate to technological pottery traditions and monumental architecture, among others. These areas are formed as such after the dusk of Chavin, right at the transition between two periods that would be defined years later as the Early Horizon and Early Intermediate Period by John H. Rowe. Since the discovery of Tello, most Peruvian and European archaeologists chose to call «Paracas» all material expressions of the Formative (pre-Nasca) Period on the southern coast at the first millennium BC, and likewise to consider them a priori as components of a single culture, created by a particular group. The results of recent research, including the analysis of ceramics of the «Paracas Cavernas» phase made by the authors of this article, invite to a critical review of such interpretations. Specimens preserved today in the Museum of Archaeology, Anthropology and History of Peru (MNAAHP) belonging to different technological and stylistic traditions were recorded by Tello in the same funerary context. Topara is a dominant style (Jahuay and Chongos phases), but there are also Ocucaje style ceramics from the upper and middle valley of Ica, as well as a piece imported from the Mantaro Valley. The presence of Topará style in the Cavernas phase provides strong arguments to consider the Paracas Peninsula as a border, and a place of interaction between «Topará» and «Ocucaje-Nasca» areas. Also, this fact among others suggests full continuity between the phases that Tello considered expressions of two different cultures, the Paracas-Cavernas and Paracas-Necropolis. [ABSTRACT FROM AUTHOR]

This article analyzes the results of the first operational phase (1956-1959) of a University of Chicago project that focused on the Tseltal and Tsotsil populations of Chiapas, and the documents that offered shared visions. First, we deal with the general characteristics of this intellectual endeavor. Second, we discuss the usual way anthropologists have understood the project and we present an alternative perspective. Third, we explore the contributions and contradictions offered. The last section discusses elements that validate the activities undertaken by the Chicago Project in Chiapas. [ABSTRACT FROM AUTHOR]

The history of the institutionalization of Victorian anthropology was marked, to a large extent, by the debates held between the Ethnological Society of London (ESL) and the Anthropological Society of London (ASL), and the way in which such battles were resolved, apparently, was with the foundation --in 1871-- of the Royal Anthropological Institute (RAI). However, previous accounts have ignored the fact that the emergence of the RAI was only possible thanks to the sustained interaction between the ESL and the ASL throughout the 1860s, at the annual meetings of the British Association for the Advancement of Science (BAAS), which were held in Britain; this involved several groups specializing in the development of the sciences. Such meetings were held in many other public spaces with regard to what took place at the Ethnological Society, or at the Anthropological Society of London. This paper is based on the media/literature of the time, archival materials, and other primary sources not previously studied, thus reconstructing the consolidation process regarding Victorian anthropology through the examination of debates on the sciences, with a special focus on the annual meetings of the BAAS, from 1863 to 1870. [ABSTRACT FROM AUTHOR]

This paper focuses on the professional trajectory of the belgianperuvian anthropologist and sociologist Juan Ansión. The paper presents his main research interests and their developments over time, from his early work on mythical thought in the Andean world, to his sustained commitment with education in rural communities, the expectations and projects of rural and urban people around education and migration, and the impact of political violence in schools. A topic that intersects those concerns, interculturality, raises from the need to conceptualize a new proposal for understanding and challenging the subordination and discrimination among cultural groups that characterize Peruvian society. Ansión contributed meaningfully in the discussion around interculturality to this day, not limited to education, but including also health and justice. The paper also draws attention to his role as university professor, first in the National University San Cristobal de Huamanga, keeping a long lasting relationship with it, and later the Pontificia Universidad Católica del Peru, where he taught over thirty years. [ABSTRACT FROM AUTHOR]

The objective of this text is to invite readers to explore a horizon of works that posit -with great versatility- a critique of scholarly disciplines accompanied by an initiative to reconcile anthropology and history through theoretical discussions, interpretative debates or epistemological positions. Also, it presents a broad review of a complex corpus of writings that are highly-relevant to anthropological and historical studies today. [ABSTRACT FROM AUTHOR]

In this article I study the form of production of the "ethnographic authority" in the musicological work of Fernando Ortiz, founding author of an ethnological narrative for the Cuban nation, in which Afro-Cuban music occupies a central place. In this way, we will be able to see the rise and inscription of the ethnographic dialogic agency--the drums and the drummers from Regla (Havana) as ethnomusicology objects and subjects--in the texts of music representation. [ABSTRACT FROM AUTHOR]

Both Anthropology and Ethnology were strongly linked to the exploration of religious diversity since their origin in 19th century. Among other things, this exploration was possible by the adoption of such kind of definitions which are remarkably bendy and adaptable, whereas they were created to accept weird beliefs and practices as plenty «religious». The aim of this paper is to give account of the development of those definitions, analyzing its importance in the debates about universality of religion in culture. For that, we collect and analyze the definitions offered by the former anthropologists in 19th century, paying attention the substantive definitions which were successfully generalized in Religious Studies until today. Secondly, we explore the ostensive style of definitions developed through the 20th century. Finally, the revival of the classic definitions will be taken into account, paying attention to the anthropological approaches to religion in final decades of 20th century and the beginnings of 21st century. [ABSTRACT FROM AUTHOR]

This article suggests that the first testimonies in Peru are linked to the anthropological work of the 1960s and 1970s, and to the indigenista narrative's attempt to expand the forms of representation. The proposed hypothesis is that since 1970 the testimony as a space for dialogue between the Social Sciences and the Humanities was a platform that promoted the representation of subjects not previously considered central: people of African descent and especially women. Thus, the range of actors is expanded beyond the fixation of culturalist anthropology and indigenista narrative by indigenous authors. [ABSTRACT FROM AUTHOR]

The text is a portrait of W.H.R. Rivers, one of the founders of British Social Anthropology, which deals with his medical training and interest in Psychiatry as well as Anthropology, followed by a list of some of his contributions to the formation of a British Anthropological tradition. His very important contribution to the creation of Medical Anthropology is presented, as well as Rivers' way of combining Anthropology and Psychology, which gave rise to the creation of Psychological Anthropology. A comparative analysis is also presented of the kinship system. However, the greatest stress is placed on his contribution to the development of a British style of field work, which becomes removed from laboratory anthropology. W.H.R. Rivers, who took part in the formation of British Social Anthropology is now undeservedly practically unknown, mainly because of his affiliating himself to the discredited Diffusionism of British Social Anthropology. [ABSTRACT FROM AUTHOR]

This article discusses the experience of Victor Daniel Bonilla and Luis Guillermo Vaco, two social scientists in Colombia who, during the 1970s and 1980s created a proposal for ethnographic work in conjunction with the indigenous movements in Colombia, from their work in the Committee of solidarity with Indigenous Peoples (Comité de solidaridad con los pueblos indígenas). The text proposes an explanation to the question of why this proposal was rejected and was not developped in the exercise of the anthropological subsequent generations. I affirm in this article that the proposal of this group of researchers requires of joint political construction spaces between the academic researchers and the social organizations when their society projects converge, but this requires a prior debate. The collaborative research can not exist if there are no articulation spaces that have been built along the path of social organizations, nor can be forced to exist outside of them. [ABSTRACT FROM AUTHOR]

The study of antiquities was a key element for the institutionalization of the Colombian Academy of History. This article analyzes the content of the Academy's journal, Boletín de Historia y Antigüedades between 1902 and 1943, and several texts written by precursors and prominent members of the Academy. Based on these sources, the article shed light on how was articulated the institutional and epistemological validation of archeological objects. Aesthetics concerns, concludes the article, played an important role in the way the local intelligentsia interpreted the indigenous material culture before the academic institutionalization of Anthropology in Colombia. [ABSTRACT FROM AUTHOR]

Diverse studies on philosophy of science and social history of science have been concerned about the intricate relations between social sciences development and the avatars of the political power. Some Mexican, Brazilian and Venezuelan works on this topic promoted more thoughts around the national styles of the sciences, and its role on their national foundations. This essay reviews the initial era of the Colombian anthropology and the themes that influenced later the current development of this discipline. [ABSTRACT FROM AUTHOR]