Primitive World Research Articles

Early Jesuit Missionaries: A Suggestion for Further Study

American AnthropologistVolume 60, Issue 4 p. 725-732 Free Access Early Jesuit Missionaries: A Suggestion for Further Study PETER DUIGNAN, PETER DUIGNAN Stanford UniversitySearch for more papers by this author PETER DUIGNAN, PETER DUIGNAN Stanford UniversitySearch for more papers by this author First published: August 1958 https://doi.org/10.1525/aa.1958.60.4.02a00090Citations: 3AboutPDF ToolsExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL References Cited Boxer, Charles Ralph 1951 The Christian century in Japan, 1549–1650. Berkeley, University of California Press. Broderick, James, S.J. 1957 Saint Francis Xavier. New York, Doubleday Image Book. Dunne, Peter, S.J. and John Francis Bannon, S.J. 1947 Latin America, an historical survey. Milwaukee, Bruce Publishing Company. Fülöp-Miller, Rene 1930 The power and secret of the Jesuits, F. S. Flint and D. F. Tait, trans. London, G. P. Putnam Sons. Jung, E. M. 1956 The Liturgical Congress at Assisi. Catholic World 184: 190– 196. Kennedy, J. H. 1950 Jesuit and savage in New France. New Haven, Yale University Press. Maritain, Jacques 1940 Science and wisdom. London, Geoffrey Bles. Maritain, Jacques 1945 Les Droits de L'Homme et La Loi Naturelle. Paris, Aulard. Maritain, Jacques 1951 Man and the state. Chicago, University of Chicago Press. Pastor, Ludwig Von 192940 The history of the Popes from the close of the Middle Ages. London, Kegan and Company. Redfield, Robert 1953 The primitive world and its transformations. Ithaca, Cornell University Press. Ricci, Matthew 1953 China in the sixteenth century: the journals of Matthew Ricci 1583–1610, Louis J. S. J. Gallagher, trans. New York, Random House. Citing Literature Volume60, Issue4August 1958Pages 725-732 ReferencesRelatedInformation

Man in the Primitive World

Man in the Primitive World

The Social Role of the Anthropological Advisor

American AnthropologistVolume 59, Issue 5 p. 878-883 Free Access The Social Role of the Anthropological Advisor1 Arthur J. Vidich, Arthur J. Vidich University of ConnecticutSearch for more papers by this author Arthur J. Vidich, Arthur J. Vidich University of ConnecticutSearch for more papers by this author First published: October 1957 https://doi.org/10.1525/aa.1957.59.5.02a00150 1 Paper presented at the Vth International Congress of Anthropological and Ethnological Sciences, Philadelphia, 1956. The author expresses his thanks to the College of Social Sciences, University of Puerto Rico, for aid in the preparation of the manuscript and for travel funds that made possible its presentation at the Vth International Congress. AboutReferencesRelatedInformationPDFPDF ToolsExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessClose modalShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL References Cited Bryson, Lyman 1952 Notes on a theory of advice. In Reader in bureaucracy, Robert Merton et al. The Free Press, Glencoe, Ill., pp. 202– 216. Evans-Pritchard, E. E. 1946 Applied anthropology. Africa, Vol. XVI. Gerver, Israel and Bensman, Joseph 1954 Towards a sociology of expertness. Social Forces, Vol. 32, No. 3: 226– 235. Hoselitz, Bert. F. 1956 Potentialities and limitations of social research in respect to consequences of modernization. Civilizations, Revue, Trimestrielle, Vol. VI, No. 2: 157– 174. Manners, Robert A. 1956 Functionalism, realpolitic and anthropology in underdeveloped areas. America Indigena, Vol. XVI, No. 1: 7– 35. Redfield, Robert 1953 The primitive world and its transformations. Ithaca, New York. Tax, Sol 1945 Anthropology and administration. America Indigena, Vol. V, No. 1. Vidich, Arthur J. N.D. Public health and public policy: An anthropological view. Forthcoming. Volume59, Issue5October 1957Pages 878-883 ReferencesRelatedInformation RecommendedRole of “Anthropological” Emergency ReliefAdam Koons, Anthropology NewsCentral States Anthropological SocietyEvelyn Dean, Angela Glaros, Anthropology NewsCentral States Anthropological SocietyZohra Ismail, Angela Glaros, Anthropology NewsAwkward Anthropological MomentsErin P. Riley, Jessica Chandras, Edward Glayzer, Anthropology NewsSocial Movements: An Anthropological ReaderMICHAL OSTERWEIL, American Anthropologist

Viking Fund Medalists 1954

THE AMERICAN ANTHROPOLOGICAL ASSOCIATION medalist for 1954 is distinguished for the breadth of his interests and the stimulation this has given to the entire profession. Publications of his field researches represent creative pioneer studies in many areas. Tepoztlan (1930) was one of the earliest community studies. Chan Kom (co-authored with Alfonso Villa in 1934) initiated a series of studies of Yucatecan communities which culminated in The Folk Culture of Yucatdn (1941)-the major statement of his theoretical position to that time. His subsequent works are noteworthy for extending anthropological horizons to the broadest historical and philosophical problems. A Village That Chose Progress (1950) offers observations, after a return to Chan Kom, on the conditions and consequences of acceptance of social change. In The Primitive World and Its Transformations (1953), Dr. Redfield turns his attention to the study of values, and of civilization and the moral order. The Little Community (1955) considers the problem of relating to the study of complex civilizations research on their component parts. Dr. Redfield's influence has been many-directional. As teacher, author, and lecturer, as administrator and participant in interdisciplinary councils, he has carried the influence of anthropology to diverse fields of scholarship, including all of the social sciences and humanities interpreting each to the others.

Book Review: Primitive Man and His World Picture

Book Review: Primitive Man and His World Picture

Man in the Primitive World

Back to table of contents Previous article Next article Book ReviewNo AccessMan in the Primitive WorldEilhard von Domarus, M.D., Ph.D.Eilhard von DomarusNew York, N. Y.Search for more papers by this author, M.D., Ph.D.Published Online:30 Apr 2018https://doi.org/10.1176/appi.psychotherapy.1954.8.4.769AboutSectionsPDF/EPUB ToolsAdd to favoritesDownload CitationsTrack Citations ShareShare onFacebookTwitterLinked InEmail "Man in the Primitive World." American Journal of Psychotherapy, 8(4), pp. 769–770 Access content To read the fulltext, please use one of the options below to sign in or purchase access. Personal login Institutional Login Sign in via OpenAthens Purchase Save for later Item saved, go to cart PPV Articles - APT - American Journal of Psychotherapy $35.00 Add to cart PPV Articles - APT - American Journal of Psychotherapy Checkout Please login/register if you wish to pair your device and check access availability. Not a subscriber? Subscribe Now / Learn More PsychiatryOnline subscription options offer access to the DSM-5 library, books, journals, CME, and patient resources. This all-in-one virtual library provides psychiatrists and mental health professionals with key resources for diagnosis, treatment, research, and professional development. Need more help? PsychiatryOnline Customer Service may be reached by emailing [email protected] or by calling 800-368-5777 (in the U.S.) or 703-907-7322 (outside the U.S.). FiguresReferencesCited byDetailsCited byNone Volume 8Issue 4 1954, pp. 623–835Pages 769-770 Metrics PDF download History Published online 30 April 2018 Published in print 1 October 1954

The Primitive World and its Transformations. Robert RedfieldThe World of Primitive Man. Paul Radin

<i>The Primitive World and its Transformations</i>. Robert Redfield<i>The World of Primitive Man</i>. Paul Radin

: The Primitive World and Its Transformations . Robert Redfield.

American AnthropologistVolume 56, Issue 2 p. 295-297 Free Access GENERAL AND THEORETICAL: The Primitive World and Its Transformations. Robert Redfield Clyde Kluckhohn, Clyde Kluckhohn Harvard UniversitySearch for more papers by this author Clyde Kluckhohn, Clyde Kluckhohn Harvard UniversitySearch for more papers by this author First published: April 1954 https://doi.org/10.1525/aa.1954.56.2.02a00160AboutPDF ToolsExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL No abstract is available for this article. Volume56, Issue2April 1954Pages 295-297 RelatedInformation

The Primitive World and Its Transformations

The Primitive World and Its Transformations

The Natural History of the Folk Society

W l rITH others, I have found the imagined construction of a generalized typical primitive or folk society useful in directing attention to certain kinds of questions about societies and people. The conception asks special questions; it does not answer these; only particular facts can do that. When others have taken the description of this imagined construction as an assertion of things found to be always true about real primitive societies, real cities, or real people, I have been puzzled at what seems to me a misconception. To describe the constructed folk society as one that is small, isolated, personal, and sacred is to imagine a limiting case of society that has qualities, that real primitive societies tend to have, in that extreme degree still consistent with human living. It is not to assert that this combination is invariably present. It is to invite the facts, as those from Guatemala, to show that in some instances a small and isolated society may be impersonal and secular, and so to lead one to find out under what circumstances this combinationunusual from the point of view assumed by the construction-may occur. One might not ask the question at all without the use of the idea of the folk society. So when Herskovits' remarks that in discussions of the folk society, African data nowhere taken into account, he seems to me to be doing just what the imagined construction was designed to bring about: he is beginning to take the West African data into account-into account with regard to the question, under what circumstances do personal relations persist in urban communities? When he then goes on to state that in these West African urban communities relationships are as personal as in any 'folk society', he is making a fresh and interesting assertion; and we await his demonstration that the relationships in these West African urban communities in fact as personal as relationships among, say, the Andamanese. Perhaps Herskovits would not be raising the point if the imagined construction had not caused him to make the assertion that I have just quoted. The kinds of questions to which the imagined typical folk society directs attention those arising out of respects in which folk or primitive societies tend to be different from urban societies. On the one hand it is true that primitive societies and primitive men equivalent to-have the same characteristics as-civilized societies and civilized men. This is so with regard to a great .many characteristics commonly considered in the comparative study of societies; all have families, age-group differences, division of labor, economies, religions, and so forth. On the other hand, it is also true that primitive societies and primitive men tend to have some characteristics which less apparent, in cases very much less apparent, in civilized societies and men; and in civilized societies and men new characteristics appear which hardly present, or not present at all, in the most primitive or folk-like societies. Dogmatic theology, ecumenical religions, systematic reflective and critical thought, a sense a people has of its destiny in the future, reform as a deliberately adopted program-these some of the many characteristics of civilized or urbanized human living which hard to find in isolated primitive societies. The construction thus carries along the work we have been doing less systematically without its help: illuminating all society by attending first to some hint given from the primitive world and then to some insight provided by the civilized world. A Melanesian people use the word for a conception of their own; the conception is reported by Codrington; similar conceptions noted under other names among American Indians; the word then comes to name a concept of social science; we look for mana in civilized life too, and link the idea with charisma. So with tabu, and totem. On the other hand, it is because we know law (for example) as something highly developed and much studied in the civilized societies that we enabled to look for the beginnings-the multiform beginnings-of law in societies so simple that without knowing about law in civilized societies we should not notice law at all in those most primitive societies. The conception of the folk society gathers up these many separately received impressions of the 1 Melville J. Herskovits, Man and His Works (New York: Albert A. Knopf, 1948), p. 606.

Primitive Man and His World Picture

Primitive Man and His World Picture

Man in the Primitive World

Man in the Primitive World

The Asiatic Origin of the Huichol Still

A MERICANISTS have long been in the habit of ascribing the culture traits of primitive New World groups either to indigenous development or to post-Conquest borrowing from Europe. Other possibilities-with the minor exception of traits thought to have accompanied early migrating groups from Siberia across Bering Strait-have hardly been explored. That so little attention has been paid to late modifications of native cultures by African Negroes and by Asiatics is a serious omission, the more so since abundant evidence is available to indicate that such influences have been both widespread and profound. For more than forty years one of the intriguing puzzles in American ethnology has been the problem of the origin of the distilling apparatus used by the Huichol Indians of west-central Mexico. Carl Lumholtz,' who discovered this odd contrivance (Fig. 2), explained that it was different from all other stills with which he was familiar in that the receiver for the condensing vapors was suspended inside the boiler He rightly characterized the still as the most primitive in America and hazarded the guess that it was pre-Columbian. Diguet2 concurred in this opinion. Seler,3 however, preferred to regard it as an item borrowed from Spanish-Mexican mestizo culture. Here the matter stood until I937, when Hommel4 and Montell5 published descriptions of Mongolian stills with internal receivers and Montell commented in passing on their similarity to the Huichol design. I became interested in the problem in I938 in connection with work on the geography of aboriginal intoxicants in Mexico and Central America.6 If the Huichol still was to be regarded as an aboriginal New World invention, a great deal of explaining would be necessary, for nowhere else in

Prof. Henry Balfour, F.R.S

IN Spencer's “Last Journey”(Oxford, Clarendon Press, 1931), Plate II, will be seen the reproduction of a photograph of Moseley's 1884 biology class at Oxford. The strikingly handsome young man at the very back of the group—he may be distinguished by the rabbit that he is holding in his hand—is Henry Balfour; Baldwin Spencer, Bourne, Hickson, Roth, and other contemporaries also figuring there. That was a momentous year for Balfour, because Moseley induced him, together with Spencer, to help to arrange the collections just then bestowed on the University by General P. H. Rivers at the instance of his friend Tylor. Nine years later, Balfour was appointed curator of the Museum that had meanwhile been fitted out to house and display the rapidly increasing array of ethnological material; and for the forty-six years to come presided, more or less despotically, over the destinies of a treasure-house henceforth filled to bursting point with the spoil of the primitive world.

Scandinavian Rock-engravings

The discovery of the cave art of France and Spain did more than anything else to make the ordinary man aware of the immense significance of the discoveries made in the field of pleistocene man during the nineteenth century. In many ways the superior of the conventionally accepted ‘art’ of the day, the paintings and engravings captured the imagination of people to whom flints and bones meant little. They made real the existence of man in the ice age, and through them men could look into a primitive world, situated not in the distant places of the earth, but close to the centres of modern civilization.