Which Idea of Africa? Herskovits's Cultural Relativism

Mudimbé, V. Y.

doi:10.2307/778940

Cited by 15 publications

(6 citation statements)

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“…Um grupo de negros muscolosos, trabalhando no mercado central de Salvador, transforma-o num mercado "africano", nas legendas de muitos álbuns de fotografias vendidos aos turistas e a antropólogos itinerantes. 36 A África, portanto, é o continente em que a cultura substancialmente se repete -um grande congelador cultural em que os artistas ficam reduzidos a ser artesãos reprodutores de uma cultura material, e não um lugar em que a inovação esteja presente como noutros (Mudimbe, 1988(Mudimbe, e 1990Adande 2002). Nesse processo, o olhar específico dos estrangeiros decerto contribuiu para a criação de um tipo particular de "África" no Brasil.…”

Section: Capítulounclassified

Negritude sem etnicidade: o local e o global nas relações raciais e na produção cultural negra do Brasil

Sansone¹

2004

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Com base em 15 anos de pesquisa na Bahia, no Rio, no Suriname e na Holanda, Livio Sansone indaga sobre as formas específicas que "raça" e etnicidade assumem no Brasil e no resto da América Latina. Ele compara as concepções latino-americanas de "raça" com as concepções dominantes nas ciências sociais, centradas em contextos determinados por identidades branco-negro claramente definidas, formuladas na base da situação dos Estados Unidos e da Europa do Noroeste. Sansone sugere que o estudo de noções de identidade e cultura mais complexas e até "ambíguas", certamente contribui para uma compreensão mais universal das tensões etno-raciais e de por que o pensamento racial continua tão forte. Ele também investiga os efeitos da globalização sobre as diferentes construções da noção de raça.

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Section: Capítulounclassified

Negritude sem etnicidade: o local e o global nas relações raciais e na produção cultural negra do Brasil

Sansone¹

2004

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“…Fernando Ortiz ([] 2002) proposed transculturation as a metacultural (and metahistorical) account of cultural motion connecting past, present, and future to continually produce the Cuban nation—or any society under conditions of immigration and cultural contact. He expressly contradicted the influential American functionalist model of acculturation promoted by Herskovits, Redfield, and Linton (), with its implicit colonialist apparatus (Coronil ; Mudimbe ; Price and Price ). He also complicated widespread Latin American essentializations of primordial national origins that celebrated an idealized national mestizaje , meaning biological and cultural admixture (Catoira ; Graham ).…”

Section: Theorizing Racializationmentioning

confidence: 97%

Mobilizations of Race, Place, and History in Santiago de Cuba's Carnivalesque

Wirtz

2017

American Anthropologist

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I offer a model of racialization, the ongoing process of making race meaningful, by proposing the concept of micro-mobilities: people's movements through immediate lived space. I examine how qualities of movement in an annual carnival procession normalize racialized bodies and places. In Santiago de Cuba's carnival, neighborhood-based conga societies participate in official competitive displays and grassroots neighborhood activities. The grassroots Invasion evokes Cuba's wars for independence. Thousands join the Conga de Los Hoyos to process through the "territories" of other congas. I examine the Invasion as a performed diagram of "routes of Blackness" mapped onto a reenactment of Cuba's national "roots" to argue that it mobilizes the racialization of bodies, cultural forms, and neighborhoods. My focus on bodies in motion challenges static mappings of identity, place, and history to instead show how Blackness and whiteness are constituted in the relation between race as embodied experience and object of discourse. [race, racialization, mobilization, festive performance, Cuba] RESUMEN Presento un modelo de la racialización-el proceso que da sentido a la "raza"-en proponer el concepto de micro-movilidades: los movimientos de la gente por su espacio inmediato y cotidiano. Examino la manera en que las cualidades del movimiento en una procesión del carnaval normalizan la racialización de los cuerpos y lugares. En el carnaval de Santiago de Cuba, las sociedades congas, basadas en distintas vecindades, participan en las competencias oficiales y las actividades comunitarias. La comunitaria Invasión evoca las guerras cubanas de independencia, cuando miles se desfilan con la Conga de Los Hoyos por los "territorios" de las otras congas. Analizo la Invasión como un diagrama en actuación de las "rutas de Negritud" aplicado a una reconstrucción de las "raices" nacionales cubanas, para plantear que funciona para movilizar la racialización de los cuerpos, formas culturales, y vecindades. Este enfoque en los cuerpos móviles desafía los mapas estáticas de la identidad, el sitio, y la historia para mostrar la constitución de las razas en la relación entre la experiencia corporal y la objectificación discursiva.[raza, racialización, movilización, actuación festiva, Cuba] RÉSUMÉ Je propose un modèle de racialisation, le processus continu pour donner un sens au terme de race en suggérant le concept de "micro-mobilités": les mouvements de personnes dans un espace vécu immédiat. J'examine la faç on dont les qualités de mouvement dans un défilé de carnaval annuel normalisent des corps et des lieux racialisés. Dans le carnaval de Santiago de Cuba, des associations de quartier, les conga, participent dans des manifestations officielles et compétitives ainsi que dans des activités de quartier populaires. "L'Invasion" populairé evoque les guerres d'indépendence de Cuba. Des milliers de personnes se joignentà la Conga de Los Hoyos pour traverser les "territoires" d'autres conga. J'examine l'Invasion en tant que schéma d'interprétation de "vo...

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“…He conducted research in locations, such as Haiti, Trinidad, Surinam, and Brazil that explore African American esthetics. Herskovits developed cross‐cultural approaches to anthropology and developed theories of cultural relativism (Mudimbe ; Bourguinon 2000). Herskovits intellectual pursuits included the creation of a department of anthropology in 1938 at Northwestern and introduced the first African program offered as a part of the liberal arts curriculum in an American University.…”

Section: Shifting the Herskovitian Paradigmmentioning

confidence: 99%

“…Herskovits intellectual pursuits included the creation of a department of anthropology in 1938 at Northwestern and introduced the first African program offered as a part of the liberal arts curriculum in an American University. In 1957 Herskovits was elected the first president of the African Studies Association; and in 1965 a Herskovits fellowship was established to fund research in the area of the African Diaspora (Mudimbe ; Bourguinon 2000; Robinson ). He distinguished his reputation as scholar of African studies through rigorous fieldwork and the development of researched theories.…”

Section: Shifting the Herskovitian Paradigmmentioning

confidence: 99%

“…A loyal Boas student, he had a keen interest in scientific method and his ethnologies stressed the objective approach to data collection. In his search for empirical discourse and truth, he followed the conventions of research that strove to create emotional and spiritual distance from research participants (Mudimbe ; also see Tuhiwai Smith ).…”

Section: Shifting the Herskovitian Paradigmmentioning

confidence: 99%

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Katherine Dunham: Decolonizing Anthropology Through African American Dance Pedagogy

Banks

2012

Transforming Anthropology

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This study focuses on the African American dance pedagogy designed by Katherine Dunham and how this story is linked to the intellectual genealogy of African American anthropology. Dunham is argued to be a "decolonizing dance pedagogue" to describe how she recovered important dance epistemologies relevant to people of the African diaspora. Reconciling the consequences of colonization and racism in the "new world," she engaged in a "critical postcolonial dance recovery." Dunham's dance education developed from ethnographic research was used to disseminate relevant cultural and spiritual capital in the United States (Cruz Banks, 2009b). Her dance pedagogy is connected to historical and current discourses on racism, colonialism, and practices of decolonizing research.

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Which Idea of Africa? Herskovits's Cultural Relativism

Cited by 15 publications

References 0 publications

Negritude sem etnicidade: o local e o global nas relações raciais e na produção cultural negra do Brasil

Negritude sem etnicidade: o local e o global nas relações raciais e na produção cultural negra do Brasil

Mobilizations of Race, Place, and History in Santiago de Cuba's Carnivalesque

Katherine Dunham: Decolonizing Anthropology Through African American Dance Pedagogy

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