By Deborah Poole

Constructed from 24 newly commissioned chapters, this defining reference quantity on Latin the United States introduces English-language readers to the debates, traditions, and sensibilities that experience formed the examine of this various zone.

  • Contributors contain the most renowned figures in Latin American and Latin Americanist anthropology
  • Offers formerly unpublished paintings from Latin the USA students that has been translated into English explicitly for this quantity
  • Includes overviews of nationwide anthropologies in Mexico, Cuba, Peru, Argentina, Ecuador, Bolivia, Colombia, and Brazil, and can also be topically considering new learn
  • Draws on unique ethnographic and archival examine
  • Highlights nationwide and neighborhood debates
  • Provides a shiny feel of the way anthropologists frequently mix highbrow and political paintings to handle the urgent social and cultural problems with Latin the US

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Extra info for A Companion to Latin American Anthropology

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1994) El dilema Argentino. Civilización o barbarie. De sarmiento al revisionismo peronista. Buenos Aires: Ediciones El Cielo por Asalto. Taylor, J. (1979) Eva Perón: The Myths of a Woman. Chicago: University of Chicago Press. Terán, O. (1991) Nuestros años sesenta. Buenos Aires: Puntosur. indd 30 1/25/2008 12:04:59 PM ARGENTINA: CONTAGIOUS MARGINALITIES 31 Vecchioli, V. (2002) A través de la etnografía. Representaciones sobre la nación en la producción etnográfica sobre los tobas. In S. Visacovsky and R.

Kohl, P. and Pérez Gollán, J. (2002) Religion, Politics, and Prehistory: Reassessing the Lingering Legacy of Oswald Menghin. Current Anthropology 43(4):561–586. Laclau, E. (1993) Nuevas reflexiones sobre la revolución de nuestro tiempo. Buenos Aires: Ediciones Nueva Visión. Lafón, C. R. (1970) Nociones de introducción a la antropología. Buenos Aires: Editorial Glauco. Lazzari, A. (2002) El indio argentino y el discurso de cultura. Del Instituto Nacional de la Tradición al Instituto Nacional de Antropología.

Although myths were not exclusive to indigenous peoples, indigenous myths revealed the essence of an ahistorical, spontaneous logic, as opposed to Western rationality. Native mythologies were not only the privileged object of research, but also the guide to ethnographic work on the sociopolitical organization and the material lives (ergology) of their bearers. Two conclusions ensue. First, myths resisted the causal-explanatory methods of modern science; and as a result, only a phenomenological ethnology based on Wilhelm Dilthey’s interpretation of the sociological concept of Verstehen (understanding) was deemed suitable as a method for comprehending the true “cultural essence” these myths contained, without preconceptions (Bórmida 1969–70:27).

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