Ira Bashkow
Biographic Data
| ID | 76327 |
|---|---|
| NAME | Ira Bashkow |
| GIVEN NAMES | Ira |
| FAMILY NAME | Bashkow |
| SIGNATURE | BASHKOW I |
| AFFILIATIONS | University of Virginia |
| ORCID | 0000-0002-6757-4135 |
| VERIFIED | Yes |
| TOTAL WORKS | 22 |
| TOTAL CITATIONS | 113 |
| AUTHOR COUNT | 22 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 1991 |
| LATEST PUBLICATION YEAR | 2023 |
| H-INDEX | 6 |
Roy Wagner (1938-2018)
Roy Wagner at University of Virginia in 2009. (Photograph by Johannes Neurath) Roy Wagner, a visionary theorist of cultural meaning and creativity, died on September 10, 2018, at his home in Charlottesville, Virginia. He was known for his work on kinship, ritual, and myth in Papua New Guinea and for his experiments in representing anthropological thought as a "reciprocity of perspectives" that helped to inspire the "ontological turn" as well as r…
There's more to anthropology's past than most of us know
Akhil Gupta and Jessie Stoolman's "Decolonizing US Anthropology" is motivated by the painful observation that the world is a hot mess of racism, genocide, dispossession, neoimperialism, inequality, and environmental destruction. And what has anthropology done about it? Precious little, to judge by the results. In asking what the field would have been like if it had confronted the world's problems fittingly, the clear implication Gupta and Stoolma…
The Cultural and Historical Openness of Bernard Narokobi’s ‘Melanesian Way’
Narokobi’s call for a distinctive ‘Melanesian Way’ was not rigid traditionalism. Narokobi understood Melanesian indigeneity as agentively engaging the foreign, seeking and welcoming it, as opposed to merely acquiescing to it as an unbidden, external force. This understanding was informed by Narokobi’s Arapesh cultural background and his experience of a historic movement led by the visionary Arapesh leader Sir Pita Simogun in the 1950s to moderniz…
Roy Wagner
On History for the Present: "Revisiting George Stocking's Influential Rejection of "Presentism
Voicing the Ancestors: Readings for the Present from Anthropology's Past
"An Immigrant's View of "Amrika
Deepak Singh. 2017. How May I Help You? An Immigrant's Journey from MBA to Minimum Wage. Oakland: University of California Press. 305 pages.I am in an electronics store in the shopping mall near my
Voicing the ancestors: Readings in memory of George Stocking
In this Forum, four anthropologists have chosen an "ancestral" figure to give voice to. Anthropologists' ancestors are generally teachers, mentors, or, less proximally, canonized scholars of prior generations. Anthropologists draw on their ancestors for theoretical wisdom and practical guidance. Yet ancestors are not always shared broadly across our discipline, and they can easily fall into oblivion. Giving voice to them, publicly, allows each co…
Afterword: What Kind of a Person is the Corporation
Fortune, Reo
Anthropological Intelligence: The Deployment and Neglect of American Anthropology in the Second World War by David H. Price
Anthropological Intelligence: The Deployment and Neglect of American Anthropology in the Second World War . David H. Price . Durham , NC : Duke University Press , 2009 . 370 pp . If one were going to make the case that anthropologists should lend their expertise to the U.S. military in its current wars, the role of a prior generation of anthropologists during World War II would be an obvious prototype. In that war's struggle against totalitarian …
Jebens, Holger: After the Cult. Perceptions of Other and Self in West New Britain (Papua New Guinea)
Anthropos , Seite 270 - 271
The Truth in Anthropology Does Not Travel First Class: Reo Fortune's Fateful Encounter with Margaret Mead
The Truth in Anthropology Does Not Travel First Class":Reo Fortune's Fateful Encounter with Margaret Mead Lise M. Dobrin (bio) and Ira Bashkow (bio) The surest and most perfect instrument of understanding is our own emotional response, provided that we can make a disciplined use of it. Margaret Mead (1949:299) Introduction: Reo Fortune's "Reticence" In 1939, the anthropologist Reo Fortune published an article disputing the representation of Mount…
Arapesh Warfare: Reo Fortune's Veiled Critique of Margaret Mead's Sex and Temperament
In Sex and Temperament (1935), Margaret Mead depicted the Mountain Arapesh as a nurturing, peace-loving people. But Mead's second husband and fieldwork partner, Reo Fortune, disagreed with this in a 1939 article, "Arapesh Warfare," which presented evidence that before pacification Arapesh society countenanced warfare. Here we show that "Arapesh Warfare" also contains a submerged argument against Mead's personal integrity and ethnographic authorit…
The Meaning of Whitemen: Race and Modernity in the Orokaiva Cultural World
Becoming Sinners: Christianity and Moral Torment in a Papua New Guinea Society. Joel Robbins
Culture Travels: Metaculture Packs Its Bags (Metaculture: How Culture Moves through the World, Greg Urban)
A Neo-Boasian Conception of Cultural Boundaries
For the past 30 years, anthropology's critics have repeatedly questioned the notion of "cultural boundaries," arguing that concepts of culture inappropriately posit stable and bounded "islands" of cultural distinctiveness in an ever-changing world of transnational cultural "flows." This issue remains an Achilles' heel-or at least a recurring inflamed tendon-of anthropology. However, in the conception of boundaries, we still have much to learn fro…
Emerging Class in Papua New Guinea: The Telling of Difference
Emerging Class in Papua New Guinea: The Telling of Difference. Deborah B. Cewertz and Frederick K. Errington. Cambridge: Cambridge University Press, 1999. viii + 179 pp., illustrations, photographs, notes, references, index
Confusion, Native Skepticism, and Recurring Questions about the Year 2000: "Soft" Beliefs and Preparations for the Millennium in the Arapesh Region, Papua New Guinea
This paper is a report on millennial rumors that were circulating in 1998 in the Arapesh-speaking region of East Sepik Province, Papua New Guinea. Given New Guinea's anthropological reputation as the land of millennial movements,we might expect the turning of the millennium to generate extravagant expectations and drama. But most year 2000 stories circulating in the region are actually variants of stories being diffused worldwide through evangeli…
"Whitemen" are good to think with: How Orokaiva morality is reflected on Whitemen's Skin
The construction of whiteness by Orokaiva people in Papua New Guinea parallels in many ways the western construction of race that was imposed on them during a century of historical engagement with western powers. But its premises and moral concerns arise out of contemporary Orokaiva culture, and its moral ambiguities reflect the complex racial dynamic of the postcolonial situation. Orokaiva interpret the whiteness of whitemen's skin as a highly‐c…
The Dynamics of Rapport in a Colonial Situation: David Schneider’s Fieldwork on the Islands of Yap
A Neo-Boasian Conception of Cultural Boundaries
For the past 30 years, anthropology's critics have repeatedly questioned the notion of "cultural boundaries," arguing that concepts of culture inappropriately posit stable and bounded "islands" of cultural distinctiveness in an ever-changing world of transnational cultural "flows." This issue remains an Achilles' heel-or at least a recurring inflamed tendon-of anthropology. However, in the conception of boundaries, we still have much to learn fro…
Afterword: What Kind of a Person is the Corporation
On History for the Present: "Revisiting George Stocking's Influential Rejection of "Presentism
Arapesh Warfare: Reo Fortune's Veiled Critique of Margaret Mead's Sex and Temperament
In Sex and Temperament (1935), Margaret Mead depicted the Mountain Arapesh as a nurturing, peace-loving people. But Mead's second husband and fieldwork partner, Reo Fortune, disagreed with this in a 1939 article, "Arapesh Warfare," which presented evidence that before pacification Arapesh society countenanced warfare. Here we show that "Arapesh Warfare" also contains a submerged argument against Mead's personal integrity and ethnographic authorit…
"Whitemen" are good to think with: How Orokaiva morality is reflected on Whitemen's Skin
The construction of whiteness by Orokaiva people in Papua New Guinea parallels in many ways the western construction of race that was imposed on them during a century of historical engagement with western powers. But its premises and moral concerns arise out of contemporary Orokaiva culture, and its moral ambiguities reflect the complex racial dynamic of the postcolonial situation. Orokaiva interpret the whiteness of whitemen's skin as a highly‐c…
Confusion, Native Skepticism, and Recurring Questions about the Year 2000: "Soft" Beliefs and Preparations for the Millennium in the Arapesh Region, Papua New Guinea
This paper is a report on millennial rumors that were circulating in 1998 in the Arapesh-speaking region of East Sepik Province, Papua New Guinea. Given New Guinea's anthropological reputation as the land of millennial movements,we might expect the turning of the millennium to generate extravagant expectations and drama. But most year 2000 stories circulating in the region are actually variants of stories being diffused worldwide through evangeli…
There's more to anthropology's past than most of us know
Akhil Gupta and Jessie Stoolman's "Decolonizing US Anthropology" is motivated by the painful observation that the world is a hot mess of racism, genocide, dispossession, neoimperialism, inequality, and environmental destruction. And what has anthropology done about it? Precious little, to judge by the results. In asking what the field would have been like if it had confronted the world's problems fittingly, the clear implication Gupta and Stoolma…
The Truth in Anthropology Does Not Travel First Class: Reo Fortune's Fateful Encounter with Margaret Mead
The Truth in Anthropology Does Not Travel First Class":Reo Fortune's Fateful Encounter with Margaret Mead Lise M. Dobrin (bio) and Ira Bashkow (bio) The surest and most perfect instrument of understanding is our own emotional response, provided that we can make a disciplined use of it. Margaret Mead (1949:299) Introduction: Reo Fortune's "Reticence" In 1939, the anthropologist Reo Fortune published an article disputing the representation of Mount…
The Cultural and Historical Openness of Bernard Narokobi’s ‘Melanesian Way’
Narokobi’s call for a distinctive ‘Melanesian Way’ was not rigid traditionalism. Narokobi understood Melanesian indigeneity as agentively engaging the foreign, seeking and welcoming it, as opposed to merely acquiescing to it as an unbidden, external force. This understanding was informed by Narokobi’s Arapesh cultural background and his experience of a historic movement led by the visionary Arapesh leader Sir Pita Simogun in the 1950s to moderniz…
Voicing the ancestors: Readings in memory of George Stocking
In this Forum, four anthropologists have chosen an "ancestral" figure to give voice to. Anthropologists' ancestors are generally teachers, mentors, or, less proximally, canonized scholars of prior generations. Anthropologists draw on their ancestors for theoretical wisdom and practical guidance. Yet ancestors are not always shared broadly across our discipline, and they can easily fall into oblivion. Giving voice to them, publicly, allows each co…
Voicing the Ancestors: Readings for the Present from Anthropology's Past
Roy Wagner (1938-2018)
Roy Wagner at University of Virginia in 2009. (Photograph by Johannes Neurath) Roy Wagner, a visionary theorist of cultural meaning and creativity, died on September 10, 2018, at his home in Charlottesville, Virginia. He was known for his work on kinship, ritual, and myth in Papua New Guinea and for his experiments in representing anthropological thought as a "reciprocity of perspectives" that helped to inspire the "ontological turn" as well as r…
The Dynamics of Rapport in a Colonial Situation: David Schneider’s Fieldwork on the Islands of Yap
Confusion, Native Skepticism, and Recurring Questions about the Year 2000: "Soft" Beliefs and Preparations for the Millennium in the Arapesh Region, Papua New Guinea
This paper is a report on millennial rumors that were circulating in 1998 in the Arapesh-speaking region of East Sepik Province, Papua New Guinea. Given New Guinea's anthropological reputation as the land of millennial movements,we might expect the turning of the millennium to generate extravagant expectations and drama. But most year 2000 stories circulating in the region are actually variants of stories being diffused worldwide through evangeli…
"Whitemen" are good to think with: How Orokaiva morality is reflected on Whitemen's Skin
The construction of whiteness by Orokaiva people in Papua New Guinea parallels in many ways the western construction of race that was imposed on them during a century of historical engagement with western powers. But its premises and moral concerns arise out of contemporary Orokaiva culture, and its moral ambiguities reflect the complex racial dynamic of the postcolonial situation. Orokaiva interpret the whiteness of whitemen's skin as a highly‐c…
Emerging Class in Papua New Guinea: The Telling of Difference
Emerging Class in Papua New Guinea: The Telling of Difference. Deborah B. Cewertz and Frederick K. Errington. Cambridge: Cambridge University Press, 1999. viii + 179 pp., illustrations, photographs, notes, references, index
Culture Travels: Metaculture Packs Its Bags (Metaculture: How Culture Moves through the World, Greg Urban)
A Neo-Boasian Conception of Cultural Boundaries
For the past 30 years, anthropology's critics have repeatedly questioned the notion of "cultural boundaries," arguing that concepts of culture inappropriately posit stable and bounded "islands" of cultural distinctiveness in an ever-changing world of transnational cultural "flows." This issue remains an Achilles' heel-or at least a recurring inflamed tendon-of anthropology. However, in the conception of boundaries, we still have much to learn fro…
Becoming Sinners: Christianity and Moral Torment in a Papua New Guinea Society. Joel Robbins
The Meaning of Whitemen: Race and Modernity in the Orokaiva Cultural World
The Truth in Anthropology Does Not Travel First Class: Reo Fortune's Fateful Encounter with Margaret Mead
The Truth in Anthropology Does Not Travel First Class":Reo Fortune's Fateful Encounter with Margaret Mead Lise M. Dobrin (bio) and Ira Bashkow (bio) The surest and most perfect instrument of understanding is our own emotional response, provided that we can make a disciplined use of it. Margaret Mead (1949:299) Introduction: Reo Fortune's "Reticence" In 1939, the anthropologist Reo Fortune published an article disputing the representation of Mount…
Arapesh Warfare: Reo Fortune's Veiled Critique of Margaret Mead's Sex and Temperament
In Sex and Temperament (1935), Margaret Mead depicted the Mountain Arapesh as a nurturing, peace-loving people. But Mead's second husband and fieldwork partner, Reo Fortune, disagreed with this in a 1939 article, "Arapesh Warfare," which presented evidence that before pacification Arapesh society countenanced warfare. Here we show that "Arapesh Warfare" also contains a submerged argument against Mead's personal integrity and ethnographic authorit…
Anthropological Intelligence: The Deployment and Neglect of American Anthropology in the Second World War by David H. Price
Anthropological Intelligence: The Deployment and Neglect of American Anthropology in the Second World War . David H. Price . Durham , NC : Duke University Press , 2009 . 370 pp . If one were going to make the case that anthropologists should lend their expertise to the U.S. military in its current wars, the role of a prior generation of anthropologists during World War II would be an obvious prototype. In that war's struggle against totalitarian …
Jebens, Holger: After the Cult. Perceptions of Other and Self in West New Britain (Papua New Guinea)
Anthropos , Seite 270 - 271
Fortune, Reo
Afterword: What Kind of a Person is the Corporation
Voicing the ancestors: Readings in memory of George Stocking
In this Forum, four anthropologists have chosen an "ancestral" figure to give voice to. Anthropologists' ancestors are generally teachers, mentors, or, less proximally, canonized scholars of prior generations. Anthropologists draw on their ancestors for theoretical wisdom and practical guidance. Yet ancestors are not always shared broadly across our discipline, and they can easily fall into oblivion. Giving voice to them, publicly, allows each co…
"An Immigrant's View of "Amrika
Deepak Singh. 2017. How May I Help You? An Immigrant's Journey from MBA to Minimum Wage. Oakland: University of California Press. 305 pages.I am in an electronics store in the shopping mall near my
Roy Wagner
On History for the Present: "Revisiting George Stocking's Influential Rejection of "Presentism
Voicing the Ancestors: Readings for the Present from Anthropology's Past
The Cultural and Historical Openness of Bernard Narokobi’s ‘Melanesian Way’
Narokobi’s call for a distinctive ‘Melanesian Way’ was not rigid traditionalism. Narokobi understood Melanesian indigeneity as agentively engaging the foreign, seeking and welcoming it, as opposed to merely acquiescing to it as an unbidden, external force. This understanding was informed by Narokobi’s Arapesh cultural background and his experience of a historic movement led by the visionary Arapesh leader Sir Pita Simogun in the 1950s to moderniz…
Roy Wagner (1938-2018)
Roy Wagner at University of Virginia in 2009. (Photograph by Johannes Neurath) Roy Wagner, a visionary theorist of cultural meaning and creativity, died on September 10, 2018, at his home in Charlottesville, Virginia. He was known for his work on kinship, ritual, and myth in Papua New Guinea and for his experiments in representing anthropological thought as a "reciprocity of perspectives" that helped to inspire the "ontological turn" as well as r…
There's more to anthropology's past than most of us know
Akhil Gupta and Jessie Stoolman's "Decolonizing US Anthropology" is motivated by the painful observation that the world is a hot mess of racism, genocide, dispossession, neoimperialism, inequality, and environmental destruction. And what has anthropology done about it? Precious little, to judge by the results. In asking what the field would have been like if it had confronted the world's problems fittingly, the clear implication Gupta and Stoolma…
Sociology (16 works) · History (10 works) · Anthropological Studies and Insights (9 works) · Anthropology (9 works) · Anthropology: Ethics, History, Culture (8 works) · History (8 works) · Philosophy (7 works) · Computer Science (6 works) · Ethnology (5 works) · Philosophy (5 works)