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Masters of Anthropology: Robert

One of the best things that happened in 2010 was to have made friends with the legendary ethnomusicologist Robert Garfias. My husband and I met during the conference we took at the University of California at Irvine, in May 2010, and for the rest of the summer we spent many pleasant hours with him, always amazed by their experiences and knowledge as well as for his great simplicity.

Along with Alan Lomax and Bruno Nettle, Garfield is one of the music scholars frequently mentioned in the literature of ethnomusicology, musicology and anthropology of music, usually as a pioneer in studies of many types of music who are dedicated.

This is due to several reasons, but perhaps the main one is his knack for speaking foreign languages \u200b\u200band to make music what has allowed him to do fieldwork in places as diverse as Japan, Burma, Romania, Zimbabwe, Mozambique, Central America, Mexico, Turkey, Korea, Philippines, Spain, Portugal and Puerto Rico.

The second reason probably has to do with his personal charisma, is charming, likes to talk to who you are and can talk about almost anything (and of course, almost any language!).

The third reason is probably related to the love of Professor Garfias by the capture and display technology. It is a passion for cameras and video recorders, multichannel sound systems, software specialized for recording and processing music, as well as hardware and software for the presentation of videos, music, slides and performance (including musical instruments). On the campus of the University of California - Irvine frequently come to hello programmers technicians and installers of virtually all areas, as many at some point have worked with him.

Of course, a fourth reason is that at this point the Professor Garfield is an institution in several countries is frequent member of the committee that awards the Grammys in the United States, has worked for the Smithsonian Museum making records about the world has held positions in several companies ethnomusicological, has been and is an advisor to museums and cultural institutions related to music and dance, and has received significant honors and awards including The Order of the Rising Sun, the highest award Japan.

17 to January 20 next, Professor Robert Garfias honor us with their presence in the Department of Anthropology, where they teach a seminar based on his own field work around the world and his deep knowledge on different direct cultures and their music.

Each and everyone is invited. Admission is free and there they waited.

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Garfias Anthropology: between science and humanities

During the 2010 conference of the American Society of Anthropology (AAA, for its acronym in English), the Board of this organization issued a new Long Term Project, as part of the document approved by a description of anthropology that excluded the word science . The Board's intention was not to exclude anyone, but to make more inclusive the definition of anthropology, to include those who practice the discipline both inside and outside the academia, and those who devote themselves to research and to teaching and other activities that use anthropological knowledge.

Actually, the main reason for the accepted definition to accompany the project was to highlight the role of the organization in the dissemination and public debate about our discipline. However, as soon as the document was published in the AAA website many / anthropological organizations as members began to protest. In newspapers, blogs, mailing lists and mail notes, scores of letters criticizing the definition of anthropology, was understood as the triumph of anthropology Interpretative AAA.

For almost five years, there is a debate that surfaces from time to time, what is anthropology: whether it is a science and belongs to the general field of positive sciences, or is part of the humanities. The scientific anthropology, say its advocates, is based on the scientific method and its conclusions are generally valid as they were reached through hypothesis testing. In particular, archeology, biological anthropology and primatology are considered part of scientific anthropology. On the other hand, those engaged in interpretive anthropology, which is based on hermeneutic philosophical tradition, come to our discipline as part of the humanities. There is also a large contingent of anthropologists and anthropologists who see anthropology as a discipline that uses both scientific and humanistic methods. Actually, it should be noted that both nomothetic methods linked to design and test hypotheses, as the hermeneutic methods linked to data interpretation work, descended from the scientific tradition of the sixteenth and seventeenth centuries, when both forms of research were considered part of philosophy.

bitter debates over whether the perceived phenomena must be obtained through the senses and then be processed by the mind, or if necessary alert the mind to grasp the phenomena perceived from different angles, have characterized the philosophy and scientific organizations through several centuries, and the definition of science has been disputed by both approaches. One of the most famous disputes was starring Gottfried Leibniz and Isaac Newton in the sixteenth century. Leibniz thought that the principles of reason had to be established first and then be corroborated with data obtained from reality, while Newton thought he had to first look at the facts and then derive principles universal.

two important theories philosophers left us without which neither science nor the humanities, as we know now, would be possible. While Newton is remembered for important physical laws related to the severity, Leibniz is remembered for his invention of the binary system and digital encryption (literally done with the fingers), which is now on the basis of all digital technology related to computers.

Indeed, not only our discipline is constantly in this debate: We present a similar split between those engaged in the physics of the observable world, and believe that physical phenomena are independent of who is watching, and who devoted to quantum physics, and consider who notes that necessarily change the behavior of the observed.

The AAA Executive Board, of which I am currently part (2010-2013), finally issued a press release explaining that the word "science" will return all the definitions of anthropology maenjadas by the organization (see http:/ / www.aaanet.org / issues / press / AAA-Responds-to-Public-Controversy-Over-Science-in-Anthropology.cfm). The controversy, however, is hardly going to turn because, after all , anthropology was considered by those who founded and established as the most scientific of the humanities, and the most humanistic of the sciences. This, I think, shows the vitality of our discipline, because the ideas are not confronted stagnate, and the disciplines in which there are disciplines debate dead.

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The American Anthropological Association Responds to the Controversy Over Science in Public Anthropology Acting

Today's press release by the American Anthropological Association:

Some Recent Media Coverage, Including an article in the New York Times, you portray anthropology as Divided Between Those Who practice it as a science and Those Who do not, and you've Given The Mistaken Impression That the American Anthropological Association (AAA) Executive Board No Longer Believe That science has a place in anthropology. On the Contrary, the Executive Board Recognizes and Endorses the crucial place of the scientific method in much anthropological research.  To clarify its position  the Executive Board is publicly releasing the document " What Is Anthropology? " that was, together with the new Long Range Plan,  approved at the AAA’s annual meeting last month.

The “What Is Anthropology?” statement says, "to understand the full sweep and complexity of cultures across all of human history, anthropology draws and builds upon knowledge from the social and biological sciences as well as the humanities and physical sciences. A central concern of anthropologists is the application of knowledge to the solution of human problems."  Anthropology is a holistic and expansive discipline that covers the full breadth of human history and culture.  As such, it draws on the theories and methods of both the humanities and sciences. The AAA sees this pluralism as one of anthropology’s great strengths.

Changes to the AAA’s Long Range Plan have been taken out of context and blown out of proportion in recent media coverage.  In approving the changes, it was never the Board’s intention to signal a break with the scientific foundations of anthropology – as the “What is Anthropology?” document approved at the same meeting demonstrates.  Further, the long range plan constitutes a planning document which is pending comments from the AAA membership before it is finalized.

Anthropologists have made some of their most powerful contributions to the public understanding of humankind when scientific and humanistic perspectives are fused. A case in point in the AAA’s $4.5 million exhibit, “RACE: Are We So Different?” The exhibit, and its associated website at www.understandingRACE.org , was developed by a team of  anthropologists drawing on knowledge from the social and biological sciences and humanities.  Science lays bare popular myths that races are distinct biological entities and that sickle cell, for example, is an African-American disease.  Knowledge derived from the humanities helps   to explain why “race” became such a powerful social concept despite its lack of scientific grounding.  The widely acclaimed exhibit “shows the critical power of anthropology when its diverse traditions of knowledge are harnessed together,” said Leith Mullings, AAA’s President-Elect and the Chair of the newly constituted Long Range Planning Committee.

 “What is anthropology?” can be found on the AAA website at http://www.aaanet.org/about/WhatisAnthropology.cfm

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Three students

concepts act Judith Butler, in the auditorium of the Faculty of Anthropology of the Autonomous University. December 2010.

Some of my course I accept that answer instead of writing essays or final exams, student groups choreography and dance, or play music or make videos or write stories or do anything else interesting as work final. Last year a group of students from my course of economic anthropology danced a choreography inspired by his interpretation of The Gift, Marcel Mauss, musicalized a video to introduce the concepts of political economy and then made a video inspired by the book. Yesterday a group of students from my course on the anthropology of music, and one of my course of post-structural theory, presented performances, and a pair of students presented a video all based on concepts and theories discussed during the courses. We had the auditorium of the school all morning. Upon completion of the works and the video, the actors and authors and explained to the audience what they represented, and answered questions the audience.

really enjoyed all the presentations, and I was pleased to see that the theory has served to "think outside the crate" as we say in Yucatan. The photo shows three students playing concepts Gender Trouble and Bodies That Matter of Judith Butler. Other students performed and other concepts of Foucault, Baudrillard, Haraway, Spivak and Deleuze and Guattari. It was really a fun morning and also very interesting. We laugh a lot and I think it was a great propaganda for the theory, especially since the end of the presentation I was approached by several learners for tell me they wanted to study anthropology of music, and there were other / you that excited, I said: "Doctor, I also want to learn about post-structural philosophy.

Many thanks to the boys and courses that just finished me. They did a great job.