Walter H Sangree
Datos Biográficos
| ID | 114896 |
|---|---|
| NOMBRE | Walter H Sangree |
| NOMBRES | Walter H |
| APELLIDO | Sangree |
| FIRMA | SANGREE W H |
| AFILIACIONES | University of Rochester |
| VERIFICADO | No |
| TOTAL DE OBRAS | 27 |
| TOTAL DE CITAS | 102 |
| TOTAL COMO AUTOR | 27 |
| TOTAL COMO EDITOR | 0 |
| PRIMER AÑO DE PUBLICACIÓN | 1959 |
| AÑO MÁS RECIENTE DE PUBLICACIÓN | 2001 |
| ÍNDICE H | 6 |
Glimpses of Empire
Grandparenthood and modernization
Grandparenthood and modernization
La calebasse sacrée
The childless elderly in Tiriki, Kenya, and Irigwe, Nigeria
Role flexibility and status continuity
"A Coffin for "The Loved One
The Fante (Akan) people of Ghana and the Southern Californians of North America exhibit basically similar behaviour at funerals: gorgeous and costly ceremonies in proportion to the social status of the deceased, with his bereaved kin responsible for the considerable expense involved. The coffin in which the corpse is interred is of immense significance. Among the matrilineal Fante, however, this means not just the apparent splendour and cost of t…
The "Last Born" (Muxogosi) and Complementary Filiation in Tiriki, Kenya1
The Persistence of Polyandry in lrigwe, Nigeria
Traditionally lrigwe tribal cohesion was largely derived from two tiers of consanguineal and affinal ties produced by their marriage system which prescribed primary and secondary marriage and prohibited divorce. The British-imposed centralized Irigwe Administration rendered the political functions of traditional Irigwe marriage redundant. But a marriage reform replacing traditional practices by Hausa-Muslim type marriage has proved unenforceable …
Conclusion
This conclusion summarizes themes central to the papers collected in this volume-the definitional characteristics of polyandry, the relative status of women, as well as the political, economic and psychological concommitants of polyandrous systems of marriage- and attempts to account for biases which have hindered the study of these subjects in the past. As a first step in comparative analysis, a fourfold classification of types of polyandry, in …
Le sexisme chez les Irigwe, Nigéria
Le sexisme chez les Irigwe, Nigéria : ses contraintes et ses corrélats socio-culturels et économiques. Un article de la revue Anthropologie et Sociétés (Parenté, pouvoir et richesse) diffusée par la plateforme Érudit
Dancers as Emissaries in Irigwe, Nigeria
The Irigwe, numbering around 17,000, are the third largest of several dozen so-called “plateau pagan” tribes on the Jos Plateau in Benue-Plateau State, Nigeria. Situated on the western edge of the Plateau around 20 miles west of the towns of Jos and Bukuru, the Irigwe have their own language and social traditions which clearly distinguish them from the other plateau tribes. They are currently reknowned all over the Plateau, indeed all over Nigeri…
Prescriptive Polygamy and Complementary Filiation Among the Irigwe of Nigeria
I shall attempt to do three things in this article. First I shall outline very briefly some aspects of the Irigwe polygamous marriage system and note certain difficulties that face Irigwe couples who prefer monogamy. Second I shall illustrate • these with a case history and note the ties both to the mother's and the mother's mother's agnatic groups that complement Irigwe patrilineality. Finally I shall analyse how these complementary ties serve t…
The Dodo Cult, Witchcraft, and Secondary Marriage in Irigwe, Nigeria
The Dodo Cults like the famous cargo cults of Melanesiaa are an indigenous response to social charlges which indirectly have been fostered by Western social and cultural ageilcies. However, unlike some cargo cults in Melanesia, the Dodo Cult, at least as manifest irl Irigwe, is not an attempt to attain the political power and material glories of the western world. Instead, one of the Dodo Cult's principal aims is explicitly that of assuring the h…
Youths as Elders and Infants as Ancestors
Opening ParagraphA recent paper by Igor Kopytoff (Kopytoff, 1971) argues that Africanists have been led by their Western conceptual ethnocentrism into creating a false dichotomy between 'elders' and 'ancestors' in their descriptions and analyses of African societies. He asserts that this has obscured the fact that 'elders' and 'ancestors' are conceptually as well as terminologically united in many African cultural and social traditions. There are…
Irigwe and Rukuba Marriage
An interesting feature of a number of tribes of the Jos Plateau of Nigeria is that the network of marital rights and duties is vested in several husbands of one woman and thus is more diversified than in most other known African societies.Many of these tribes, including the Irigwe and the Rukuba, achieve this diversification through the institution of secondary marriage which is defined as follows by M. G. Smith: "[secondary marriage is] ... the …
Group Sex
Secondary Marriage and Tribal Solidarity in Irigwe, Nigeria1
This paper endeavors to do two things. The first section describes how co-husband relationships enjoyed by the traditional Irigwe system of secondary marriage helped in former days to keep the tribe's twenty-five ritual units at peace with one another. The second section examines an instance of legislated social change clearly related to the development of an Irigwe tribal administration in recent decades, and to its continuing effectiveness toda…
La Gémellité et le principe d'ambiguïté. Commandement, sorcellerie et maladie chez les Irigwe (Nigeria)
Sangree Walter H. La Gémellité et le principe d'ambiguïté. Commandement, sorcellerie et maladie chez les Irigwe (Nigeria). In: L'Homme, 1971, tome 11 n°3. pp. 64-70
Christianity and the Shona . MARSHALL W. MURPHREE
Age, Prayer and Politics in Tiriki
Age, Prayer & Politics in Tiriki, Kenya
Tribal Ritual, Leadership, and the Mortality Rate in Irigwe, Northern Nigeria
The tribal area of the agricultural Irigwe is denuded of forest cover except for several sacred groves which most people seldom choose to enter. There are 25 tribal "sections." The priest elders of the two smallest sections tend ritual in the sacred groves and in other places which are believed to be of supreme importance to the tribe's well-being. The two largest but ritually unimportant sections formerly supplied most of the tribe's secular lea…
Going Home to Mother
The Irigwe marriage system in effect demands that men and women be married to several spouses in differing tribal sections during the course of their adult lives and precludes all divorce. It also ascribes patrivirilocal residence and assigns the paternity of each child a woman bears to the husband with whom she is residing at the time of the child's conception. Consequently women shift residence from husband to husband several times during the c…
Age, Prayer and Politics in Tiriki, Kenya
Age, Prayer and Politics in Tiriki, Kenya
Youths as Elders and Infants as Ancestors
Opening ParagraphA recent paper by Igor Kopytoff (Kopytoff, 1971) argues that Africanists have been led by their Western conceptual ethnocentrism into creating a false dichotomy between 'elders' and 'ancestors' in their descriptions and analyses of African societies. He asserts that this has obscured the fact that 'elders' and 'ancestors' are conceptually as well as terminologically united in many African cultural and social traditions. There are…
Going Home to Mother
The Irigwe marriage system in effect demands that men and women be married to several spouses in differing tribal sections during the course of their adult lives and precludes all divorce. It also ascribes patrivirilocal residence and assigns the paternity of each child a woman bears to the husband with whom she is residing at the time of the child's conception. Consequently women shift residence from husband to husband several times during the c…
The Diffusion of Age-Group Organization in East Africa
Opening ParagraphThe ethnography of Kenya and Tanganyika presents a problem of great significance to the study of culture history and social organization: why have some Bantu-speaking peoples adopted age-group organization and associated rituals from their non-Bantu neighbours, while other Bantu peoples in the same region have not? That this borrowing has occurred in some cases is suggested by the extant ethnographic literature. Wagner states tha…
Tribal Ritual, Leadership, and the Mortality Rate in Irigwe, Northern Nigeria
The tribal area of the agricultural Irigwe is denuded of forest cover except for several sacred groves which most people seldom choose to enter. There are 25 tribal "sections." The priest elders of the two smallest sections tend ritual in the sacred groves and in other places which are believed to be of supreme importance to the tribe's well-being. The two largest but ritually unimportant sections formerly supplied most of the tribe's secular lea…
The childless elderly in Tiriki, Kenya, and Irigwe, Nigeria
Secondary Marriage and Tribal Solidarity in Irigwe, Nigeria1
This paper endeavors to do two things. The first section describes how co-husband relationships enjoyed by the traditional Irigwe system of secondary marriage helped in former days to keep the tribe's twenty-five ritual units at peace with one another. The second section examines an instance of legislated social change clearly related to the development of an Irigwe tribal administration in recent decades, and to its continuing effectiveness toda…
"A Coffin for "The Loved One
The Fante (Akan) people of Ghana and the Southern Californians of North America exhibit basically similar behaviour at funerals: gorgeous and costly ceremonies in proportion to the social status of the deceased, with his bereaved kin responsible for the considerable expense involved. The coffin in which the corpse is interred is of immense significance. Among the matrilineal Fante, however, this means not just the apparent splendour and cost of t…
Conclusion
This conclusion summarizes themes central to the papers collected in this volume-the definitional characteristics of polyandry, the relative status of women, as well as the political, economic and psychological concommitants of polyandrous systems of marriage- and attempts to account for biases which have hindered the study of these subjects in the past. As a first step in comparative analysis, a fourfold classification of types of polyandry, in …
Grandparenthood and modernization
Role flexibility and status continuity
The "Last Born" (Muxogosi) and Complementary Filiation in Tiriki, Kenya1
Le sexisme chez les Irigwe, Nigéria
Le sexisme chez les Irigwe, Nigéria : ses contraintes et ses corrélats socio-culturels et économiques. Un article de la revue Anthropologie et Sociétés (Parenté, pouvoir et richesse) diffusée par la plateforme Érudit
The Dodo Cult, Witchcraft, and Secondary Marriage in Irigwe, Nigeria
The Dodo Cults like the famous cargo cults of Melanesiaa are an indigenous response to social charlges which indirectly have been fostered by Western social and cultural ageilcies. However, unlike some cargo cults in Melanesia, the Dodo Cult, at least as manifest irl Irigwe, is not an attempt to attain the political power and material glories of the western world. Instead, one of the Dodo Cult's principal aims is explicitly that of assuring the h…
Irigwe and Rukuba Marriage
An interesting feature of a number of tribes of the Jos Plateau of Nigeria is that the network of marital rights and duties is vested in several husbands of one woman and thus is more diversified than in most other known African societies.Many of these tribes, including the Irigwe and the Rukuba, achieve this diversification through the institution of secondary marriage which is defined as follows by M. G. Smith: "[secondary marriage is] ... the …
Dancers as Emissaries in Irigwe, Nigeria
The Irigwe, numbering around 17,000, are the third largest of several dozen so-called “plateau pagan” tribes on the Jos Plateau in Benue-Plateau State, Nigeria. Situated on the western edge of the Plateau around 20 miles west of the towns of Jos and Bukuru, the Irigwe have their own language and social traditions which clearly distinguish them from the other plateau tribes. They are currently reknowned all over the Plateau, indeed all over Nigeri…
The Structure and Symbol Underlying “Conversion” in Bantu Tiriki
First presented as a talk to the Central States Anthropological Association May 2, 1957
The Diffusion of Age-Group Organization in East Africa
Opening ParagraphThe ethnography of Kenya and Tanganyika presents a problem of great significance to the study of culture history and social organization: why have some Bantu-speaking peoples adopted age-group organization and associated rituals from their non-Bantu neighbours, while other Bantu peoples in the same region have not? That this borrowing has occurred in some cases is suggested by the extant ethnographic literature. Wagner states tha…
Age, Prayer and Politics in Tiriki, Kenya
Going Home to Mother
The Irigwe marriage system in effect demands that men and women be married to several spouses in differing tribal sections during the course of their adult lives and precludes all divorce. It also ascribes patrivirilocal residence and assigns the paternity of each child a woman bears to the husband with whom she is residing at the time of the child's conception. Consequently women shift residence from husband to husband several times during the c…
Tribal Ritual, Leadership, and the Mortality Rate in Irigwe, Northern Nigeria
The tribal area of the agricultural Irigwe is denuded of forest cover except for several sacred groves which most people seldom choose to enter. There are 25 tribal "sections." The priest elders of the two smallest sections tend ritual in the sacred groves and in other places which are believed to be of supreme importance to the tribe's well-being. The two largest but ritually unimportant sections formerly supplied most of the tribe's secular lea…
La Gémellité et le principe d'ambiguïté. Commandement, sorcellerie et maladie chez les Irigwe (Nigeria)
Sangree Walter H. La Gémellité et le principe d'ambiguïté. Commandement, sorcellerie et maladie chez les Irigwe (Nigeria). In: L'Homme, 1971, tome 11 n°3. pp. 64-70
Christianity and the Shona . MARSHALL W. MURPHREE
Age, Prayer and Politics in Tiriki
Age, Prayer & Politics in Tiriki, Kenya
Group Sex
Secondary Marriage and Tribal Solidarity in Irigwe, Nigeria1
This paper endeavors to do two things. The first section describes how co-husband relationships enjoyed by the traditional Irigwe system of secondary marriage helped in former days to keep the tribe's twenty-five ritual units at peace with one another. The second section examines an instance of legislated social change clearly related to the development of an Irigwe tribal administration in recent decades, and to its continuing effectiveness toda…
Irigwe and Rukuba Marriage
An interesting feature of a number of tribes of the Jos Plateau of Nigeria is that the network of marital rights and duties is vested in several husbands of one woman and thus is more diversified than in most other known African societies.Many of these tribes, including the Irigwe and the Rukuba, achieve this diversification through the institution of secondary marriage which is defined as follows by M. G. Smith: "[secondary marriage is] ... the …
Prescriptive Polygamy and Complementary Filiation Among the Irigwe of Nigeria
I shall attempt to do three things in this article. First I shall outline very briefly some aspects of the Irigwe polygamous marriage system and note certain difficulties that face Irigwe couples who prefer monogamy. Second I shall illustrate • these with a case history and note the ties both to the mother's and the mother's mother's agnatic groups that complement Irigwe patrilineality. Finally I shall analyse how these complementary ties serve t…
The Dodo Cult, Witchcraft, and Secondary Marriage in Irigwe, Nigeria
The Dodo Cults like the famous cargo cults of Melanesiaa are an indigenous response to social charlges which indirectly have been fostered by Western social and cultural ageilcies. However, unlike some cargo cults in Melanesia, the Dodo Cult, at least as manifest irl Irigwe, is not an attempt to attain the political power and material glories of the western world. Instead, one of the Dodo Cult's principal aims is explicitly that of assuring the h…
Youths as Elders and Infants as Ancestors
Opening ParagraphA recent paper by Igor Kopytoff (Kopytoff, 1971) argues that Africanists have been led by their Western conceptual ethnocentrism into creating a false dichotomy between 'elders' and 'ancestors' in their descriptions and analyses of African societies. He asserts that this has obscured the fact that 'elders' and 'ancestors' are conceptually as well as terminologically united in many African cultural and social traditions. There are…
Dancers as Emissaries in Irigwe, Nigeria
The Irigwe, numbering around 17,000, are the third largest of several dozen so-called “plateau pagan” tribes on the Jos Plateau in Benue-Plateau State, Nigeria. Situated on the western edge of the Plateau around 20 miles west of the towns of Jos and Bukuru, the Irigwe have their own language and social traditions which clearly distinguish them from the other plateau tribes. They are currently reknowned all over the Plateau, indeed all over Nigeri…
Le sexisme chez les Irigwe, Nigéria
Le sexisme chez les Irigwe, Nigéria : ses contraintes et ses corrélats socio-culturels et économiques. Un article de la revue Anthropologie et Sociétés (Parenté, pouvoir et richesse) diffusée par la plateforme Érudit
The Persistence of Polyandry in lrigwe, Nigeria
Traditionally lrigwe tribal cohesion was largely derived from two tiers of consanguineal and affinal ties produced by their marriage system which prescribed primary and secondary marriage and prohibited divorce. The British-imposed centralized Irigwe Administration rendered the political functions of traditional Irigwe marriage redundant. But a marriage reform replacing traditional practices by Hausa-Muslim type marriage has proved unenforceable …
Conclusion
This conclusion summarizes themes central to the papers collected in this volume-the definitional characteristics of polyandry, the relative status of women, as well as the political, economic and psychological concommitants of polyandrous systems of marriage- and attempts to account for biases which have hindered the study of these subjects in the past. As a first step in comparative analysis, a fourfold classification of types of polyandry, in …
"A Coffin for "The Loved One
The Fante (Akan) people of Ghana and the Southern Californians of North America exhibit basically similar behaviour at funerals: gorgeous and costly ceremonies in proportion to the social status of the deceased, with his bereaved kin responsible for the considerable expense involved. The coffin in which the corpse is interred is of immense significance. Among the matrilineal Fante, however, this means not just the apparent splendour and cost of t…
The "Last Born" (Muxogosi) and Complementary Filiation in Tiriki, Kenya1
Role flexibility and status continuity
The childless elderly in Tiriki, Kenya, and Irigwe, Nigeria
Grandparenthood and modernization
Grandparenthood and modernization
Political science (17 obras) · Sociology (16 obras) · Law (12 obras) · Gender Studies (10 obras) · History (10 obras) · Geography (8 obras) · Law (7 obras) · Philosophy (7 obras) · Demography (6 obras) · Politics (6 obras)