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The Genius of Kinship
Dziebel has doctorates in both history and anthropology and is currently both advisor to the Great Russian Encyclopedia and senior anthropologist at Crispin Porter + Bogusky advertising agency. His extremely dense work is actually three books in one. The first is a history of kinship studies from the early 19th century to the present. The second is a comparative study of kinship terminology among non-Indo-European languages, for which he has also prepared a data base published on the internet. The third section, highly controversial, as he admits, uses anthropology, mitochondrial studies and linguistics to suggest that the "out of Africa" model of human origins may be in error and that the first humans actually came from the Americas and spread from there to the rest of the world.
Crow-Omaha
The “Crow-Omaha problem” has perplexed anthropologists since it was first described by Lewis Henry Morgan in 1871. During his worldwide survey of kinship systems, Morgan learned with astonishment that some Native American societies call some relatives of different generations by the same terms. Why? Intergenerational “skewing” in what came to be named “Crow” and “Omaha” systems has provoked a wealth of anthropological arguments, from Rivers to Radcliffe-Brown, from Lowie to Lévi-Strauss, and many more. Crow-Omaha systems, it turns out, are both uncommon and yet found distributed around the world. For anthropologists, cracking the Crow-Omaha problem is critical to understandi...
The Western in the Global Literary Imagination
This groundbreaking collection of essays shows how the American Western has been reimagined in different national contexts, producing fictions that interrogate, reframe, and remix the genre in unexpectedly critical ways.
Playing and Nothing
None
Crow-Omaha
The “Crow-Omaha problem” has perplexed anthropologists since it was first described by Lewis Henry Morgan in 1871. During his worldwide survey of kinship systems, Morgan learned with astonishment that some Native American societies call some relatives of different generations by the same terms. Why? Intergenerational “skewing” in what came to be named “Crow” and “Omaha” systems has provoked a wealth of anthropological arguments, from Rivers to Radcliffe-Brown, from Lowie to Lévi-Strauss, and many more. Crow-Omaha systems, it turns out, are both uncommon and yet found distributed around the world. For anthropologists, cracking the Crow-Omaha problem is critical to understandi...
Soviet Americana
"In 1991 there were more than 1,000 'Americanists' - experts in US history and politics - working in the Soviet Union. The community played a vital role in the Cold War, as well as a large part in directing the cultural consumption of Soviet society and shaping perceptions of the US. Zhuk here draws on a wide range of understudied archival documents, periodicals, letters and diaries as well as more than 100 exclusive interviews with prominent Americanists to take the reader from the postwar origins of American studies, via the extremes of the Cold War, thaw and perestroika, to Putin's Russia"--Page 4 of cover
Focality and Extension in Kinship
When we think of kinship, we usually think of ties between people based upon blood or marriage. But we also have other ways—nowadays called ‘performative’—of establishing kinship, or hinting at kinship: many Christians have, in addition to parents, godparents; members of a trade union may refer to each other as ‘brother’ or ‘sister’. Similar performative ties are even more common among the so-called ‘tribal’ peoples that anthropologists have studied and, especially in recent years, they have received considerable attention from scholars in this field. However, these scholars tend to argue that performative kinship in the Tribal World is semantically on a par with kinship ...
Guide
None
Histoire, Monde et Cultures religieuses. N-27. Religions des peuples autochtones de l'Amérique
Le Dossier Religions des peuples autochtones au Nord de l’Amérique Dirigé par Louis Rousseau avec les contributions de Laurent Jérôme, Claude Gélinas, Olivier Servais, Marie-Pierre Bousquet, Frédéric Laugrand et Caroline Braën. On les croyait tous convertis au christianisme. De religions autochtones, quelques groupes traditionalistes exceptés, il ne resterait plus que des artéfacts folkloriques à plumes exhibés au cours de festivals annuels et mis en vente pour les touristes visiteurs. La deuxième partie du XXe siècle a donc le plus souvent traité l’activité religieuse autochtone contemporaine comme un objet sans intérêt appelé à disparaître, emporté par la modernit...
