Podcasts about Franz Boas

As the school year kicks off, Adam Louis-Klein shares his unexpected journey from researching the Desano tribe in the Amazon to confronting rising antisemitism in academic circles after October 7. He discusses his academic work, which explores the parallels between indigenous identity and Jewish peoplehood, and unpacks the politics of historical narrative.  *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC. Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran People of the Pod:  Latest Episodes:  War and Poetry: Owen Lewis on Being a Jewish Poet in a Time of Crisis An Orange Tie and A Grieving Crowd: Comedian Yohay Sponder on Jewish Resilience From Broadway to Jewish Advocacy: Jonah Platt on Identity, Antisemitism, and Israel Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript of the Interview: Manya Brachear Pashman:   Adam Louis-Klein is a PhD candidate in anthropology at McGill University, where he researches antisemitism, Zionism, Jewish peoplehood, and broader questions of indigeneity and historical narrative. His work bridges academic scholarship and public commentary, drawing on field work with indigenous communities in the Amazon and studies in philosophy at Yale, The New School and the University of Chicago.  He writes on translation and the politics of peoplehood across traditions, and is committed to developing a Jewish intellectual voice grounded in historical depth and moral clarity. He blogs for The Times of Israel, and he's with us today to talk about his experience emerging from the Amazon, where he was doing research after October 7, 2023, and discovering what had happened in Israel. Adam, welcome to People of the Pod. Adam Louis-Klein:   Thank you so much for having me. It's a real pleasure to be here on this podcast with the American Jewish community. Manya Brachear Pashman:   So tell us about the research that you are doing that took you into the depths of the Amazon rainforest. Adam Louis-Klein:   So I work with a group called the Desano people who live in the Vaupés region, which is a tributary of the upper Rio Negro. Part of it's in Brazil, part of it's in Colombia today. I went there because I was really interested in trying to understand how people were often seen at the margins of the world, the periphery of the global economy. See themselves and their own sort of role in the cosmos and in the world in general.  And what I found actually is that these people see themselves at the center of it all, as a unique people, as a chosen people. And that was something that really inspired me, and later led me to rethink my own relationship to Jewish peoplehood and chosenness, and what it means to be a kind of indigenous people struggling for survival and recognition. Manya Brachear Pashman:   So were you raised Jewish? Did you have a Jewish upbringing? Adam Louis-Klein:   Yeah, I was raised as kind of a cultural and reform Jew. I wouldn't say that Israel was super present in our lives, but we did travel there for my younger brother's Bar Mitzvah at the Kotel, and that did have an impression on me. And then later on, I wear a wristband of Brothers for Life, which is a charity for injured Israeli soldiers. But as time went on, I got involved in these radical academic scenes.  And you know, my own field, anthropology, has fundamentally turned against Jewish peoplehood and Israel, unfortunately. But it was really in the Amazon, actually, that my journey of Teshuvah and rediscovering my Jewishness and the importance of Jewish peoplehood was really re-awoken for me. Manya Brachear Pashman:   You were involved in these radical circles. Did you ascribe to some of the beliefs that a lot of your academic colleagues were ascribing to? Did you start to question the legitimacy of Israel or the actions of the Israeli government?  Adam Louis-Klein:   I think I started to ascribe to them in a kind of background and passive way. In the way that I think that many people in these communities do. So I had actually learned about Israel. I did know something. But as I wanted to kind of ascribe to a broader social justice narrative, I sort of immediately assumed when people told me, that Israelis were the ones doing the oppression and the injustice, that that had to be true. And I didn't question it so much.  So it's ironic that those spaces, I think, that are built around critical thought, have become spaces, in my opinion, that are not so critical today. And I think we really need a critical discourse around this kind of criticism, sort of to develop our own critical discourse of what anti-Zionism is today. Manya Brachear Pashman:   So what inspired the research? In other words, so you're involved in these radical circles, and then you go and immerse yourself with these tribes to do the research. What inspired you to do it, and was it your Jewishness? Adam Louis-Klein:   So I think what led me to anthropology was probably a kind of diasporic Jewish sensibility. So I'd studied philosophy before, and I was very entrenched in the Western tradition. But I was kind of seeking to think across worlds and think in translation. I've always kind of moved between countries and cities, and I think that's always been an intuitive part of who I am as a Jew.  And anthropology was founded by Jews, by Franz Boas, Emile Durkheim, Claude Lévi-Strauss, so I think that's kind of part of what brought me there. But I ended up rediscovering also the meaning of, you know, homeland as well, and what it means to be part of a people with a unique destiny and relationship to territory and land. And that made me understand Zionism in a completely new light. Manya Brachear Pashman:   And did you understand it when you were there? Did you come to these realizations when you were there, or did you start to piece all of that together and connect the dots after you emerged? Adam Louis-Klein:   So part of my research looks at how indigenous people engage with Christian missionaries who try and translate the Bible into indigenous languages. So when that encounter happens, it's actually quite common throughout the world, that a lot of indigenous people identify with the Jewish people quite strongly. So this might sound a little counterintuitive, especially if someone's used to certain activist networks in which indigeneity is highly associated with Palestinians, Jews are treated now as settler colonists, which is basically the opposite of indigeneity. And that's become a kind of consensus in academia, even though it seems to fly in the face of both facts and our own self understanding as Jews. So I saw that in the Amazon, in the way people at the margins of the world who might not already be integrated in the academic, activist kind of scene, sort of organically identify with the Jewish people and Israel.  And they admire the Jewish people and Israel, because they see in us, a people that's managed to maintain our cultural identity, our specific and distinct civilization, while also being able to use the tools of modernity and technology to benefit us and to benefit the world. So I think that also kind of disrupts some primitivist notions about indigenous people, that they should remain sort of technologically backwards, so to speak. I think that they have a more nuanced approach. Manya Brachear Pashman:   So I guess, what did you discover when you did emerge from the Amazon? In other words, October 7 had happened. When did you emerge and how did you find out? Adam Louis-Klein:   So I'd been living in a remote Desano village without internet or a phone or any connection to the outside world for months. And then I returned a couple days after October 7 to a local town, so still in the Amazon, but I was signing onto my computer for the first time in months, and I remember signing onto Facebook and I saw the images of people running from the Nova Festival. And that was the first thing that I saw in months from the world. So that was a very traumatic experience that sort of ruptured my sense of reality in many ways, but the most difficult thing was seeing my intellectual milieu immediately transform into a space of denial or justification or even just straightforward aggression and hate to anyone who showed any solidarity with Israelis in that moment, or who saw it as a moment to to say something positive and inspiring and helpful about the Jewish people. That was actually seen as an act of violence.  So I went to Facebook, and I don't remember exactly what I said, I stand with the Jewish people, or with Israelis, or Am Yisrael Chai, or something like that. And many people in my circles, really interpreted that as an aggression. So at that point, it was really strange, because I'd been living in the Amazon, trying to help people with their own cultural survival, you know, their own struggle to reproduce their own civilization in the face of assimilation and surrounding society that refuses to validate their unique identity. And then I came back to the world, and I was seeing the exact same thing happening to my own people.  And even stranger than that, it was happening to my own people, but in the language of critique and solidarity. So the very language I'd learned in anthropology, of how to support indigenous people and sort of to align myself with their struggles was now being weaponized against me in this kind of horrible inversion of reality. Manya Brachear Pashman:   Had you sensed this aggressive tone prior to your time in the Amazon and when you were involved with these circles? Adam Louis-Klein:   No, I'd never witnessed anything like this in my life, and so it took some real searching and going inward, and I was still in the jungle, but encountering all this anti-Zionist hate online from people I thought were my friends. And I had to really ask myself, you know, maybe I'm in the wrong, because I've never seen people act like . . .  people who are scholars, intellectuals who should be thinking critically about antisemitism. Because antisemitism, you know, we talk a lot about in the academy, critical race theory. So we look at ideologies, tropes, and symbols that are used to dehumanize minority groups, and we learn to be skeptical.  So we learn that there are discourses that speak at times, in languages of reason, of justice, even that are actually biased, structurally biased, against minorities. So then I was deeply confused. Why did these same people not know how to apply those same analytics to Jews? And not only did they not know how, they seemed to think it was offensive to even try. So that was really strange, and I had to kind of think, well, you know, maybe I'm wrong, you know, I think there's a process of they've attempted to sort of stabilize this consensus at such a degree. That Israel is committing genocide, that Israel is a settler colonial entity that is fundamentally evil, basically. And Israelis are fundamentally oppressors. They've created a space it's almost impossible to question them.  And it took me a long time to emerge and to come to that realization that I think anti-Zionism is really a discourse of libel, fundamentally. And these accusations, I wouldn't say, are offered in good faith. And it's unfortunately, not much use to try and refute them. And so instead, I started writing, and I started trying to analyze anti-Zionism itself as an object of critique and as an ideology that we can deconstruct. Manya Brachear Pashman:   So did this change the course of your academic research? In other words, you said you started writing, are you writing academic articles, or is it more The Times of Israel blog and your more public writings? Adam Louis-Klein:   So I've been writing publicly. I started writing on Facebook, and then the readership on Facebook started to grow, and then I sent it to the Times of Israel. And I do have some plans lined up to try and get this material out in the academic context as well. Because I think that's really important, that we build parallel academic spaces and our own language of academic legitimacy. Because I think that academic language, and as well, that kind of activist language, critique of oppression is valuable, but it's also culturally hegemonic today. And so I think that as Jews, if we abandon that language, we will have trouble telling our story. So I think there are also projects like this. I'd like to mention the London Center for the Study of contemporary antisemitism. I think that's a great model. So they're doing serious academic work on contemporary antisemitism, not just classical antiSemitism, which we're all familiar with, Neo Nazis, etc. You know, what does it look like today? You know, red triangles, Hamas headbands. This is a new language of hate that I think we need to be on top of. Manya Brachear Pashman:   In fact, you presented a paper recently, there, correct, at the London Center, or at a conference sponsored by the London Center? Adam Louis-Klein:   Yeah, I did. I presented a paper. It was called the Dissolving the Denotational Account of Antisemitism. So denotational means, what words refer to. Because what I found very often is that it's a trope that's become really familiar now. Anti-Zionists, they say, we don't hate Jews, we only hate Zionists. We don't hate Judaism, we hate Zionism. We're not antisemitic, we're critical of Israel.  So these distinctions that are made are all about saying, you can't point to us as attacking Jews, because our language is such that we are denoting we are referring to something else. So in my talk, I was trying to explain that I like look at anti-Zionism more like a symbolic anthropologist. So when an anthropologist goes and works with an indigenous culture, we look at the kinds of symbols that they use to articulate their vision of the world. The Jaguar, for example, becomes a symbol of certain kinds of potency or predation, for example. So I look at anti-Zionism in the same way. It's not important to me whether they think they're referring to Israel or Jews. What's important to me is the use of conspiratorial symbols, or a symbol of child killing, for example. So we see that classical antisemitism accused Jews of killing children. Anti-Zionism today constructs Israelis as bloodthirsty and desiring to kill children. So when we see that, we see that even if they say not Jews, Zionists, they're using similar symbols that have mutated. So I think that's what I'm trying to track, is both the mutation of classical antisemitism into anti-Zionism, and also the continuities between the two. Manya Brachear Pashman:   Did you ever experience antisemitism from your academic circles or really anywhere in life through from childhood on? Adam Louis-Klein:   Not particularly. So I went to a northeastern prep school, and we were, there were very few Jews, so I think we were sort of seen as another to the kind of traditional northeast New England aristocracy. But it wasn't something that overt, I would say. I think that antisemitism is something that occurs more so in cycles. So if you look at the 19th century, emancipation of Jews and integration of Jews into society, that was the up part of the cycle, and then the reaction to that came on the down part of the cycle. So unfortunately, I think we're in the same thing today.  So Jews have very successfully assimilated into American society and became very successful and integrated into American society. But now we're seeing the backlash. And the backlash is taking a new form, which is anti-Zionism, which allows itself to evade what classical antisemitism looks like, and what we're used to identifying as classical antisemitism. Manya Brachear Pashman:   So I do want to talk about the word indigenous or indigeneity. Jews celebrate the creation of Israel as a return to their indigenous homeland, and Palestinians also consider it their indigenous homeland. So how are their definitions of indigeneity, how are those definitions different or distinct? I mean, how are their experiences distinct from each other's and from the people and the tribes with whom you immersed yourself in the Amazon? Adam Louis-Klein:   So I think indigeneity, in its fundamental meaning, captures something very real that's common to tons of different groups across the world. Which is a certain conception of the way that one's genealogical ancestry is connected to a specific territory where one emerged as a people, and through which one's own peoplehood  is defined. So as Jews, our own peoplehood is connected to the land of Israel. It's the Promised Land, it's the place where our civilization first flourished, and it's the place we've always looked to return to. And so that is very similar to indigenous groups around the world.  Now, at the same time, I think there's another concept of indigeneity that gets thrown in and sometimes confuses the issue a little bit, and that's that being indigenous relates to a specific history of dispossession, usually by European colonialism, starting in the 16th century. Now, in fact, there have been many colonialism throughout history. So there have been Islamic civilization practiced widespread colonialism. The Romans practiced colonialism. The Babylonians. But there is a tendency to only look at this form of colonialism.  And now when we look at the Middle East, what we find then is these analytics are becoming confused and applied in strange ways. So we see that Palestinians, for example, their genealogical traditions, they understand themselves as tribally derived from tribes in Arabia that expanded with Muhammad's conquest, and that's very common. And Arabian culture and Arabic language is what they practice.  And so at that level, from a factual perspective, Palestinians are not indigenous in the genealogical sense. However, there's a tendency to believe, since Jews have a state today, then since they appear not as dispossessed, because Jews have actually repossessed our ancestral land, that Jews can't be indigenous. But so I think that's a confusion. The basic understanding of what indigenous means, and largely what the UN definition is based on, is this notion of continuous identification with the territory.  So I really think that this isn't so much a question of who can live where. I think Palestinians' right to live in the land has largely been recognized by the UN Partition Plan in 1947, or the Oslo Accords, and other peace deals, but it's a question of conceptual clarity and fact. And so at this level, I believe that the UN and other institutions should formally recognize Jews as indigenous to the land of Israel. Manya Brachear Pashman:   You have written, and I want to read this line, because it's so rich you have written that the recursive logic of an antiSemitic consensus builds upon itself, feeds on moral certainty, and shields its participants from having to ask whether what they are reproducing is not justice at all, but a new iteration of a very old lie. I. So are there other examples of that phenomenon in academia, either currently or in the past? Adam Louis-Klein:   So what I was trying to grasp with that was my sense of despair in seeing that it was impossible to even point to people, point people to fact within academia, or debate these issues, or explain to non Jews who Jews even are. So I got the sense that people are talking quite a lot about Jews, but don't seem to really care about our voices.  So some of that writing that you're quoting is an attempt to understand anti Zionism, not just not only as libel, but also as a kind of practice of exclusion, where Jews feel silenced in spaces. And where, where for all the talk of Academic Freedom versus antisemitism, which I think can sometimes be a tricky issue, I believe that Jews own academic freedom has fundamentally been violated by this discourse so that recursive logic is the way rumor and repeating slogans and repeating notions, regardless of their factual content, like the Jews or settler colonists, sort of builds on itself, as well as on social media, with this algorithmic escalation until it's almost impossible to talk back to it.  So an example would be in 2024 the American Anthropological Association had its big conference, and the Gaza genocide was the main theme. But it wasn't a theme we were all going to go and debate. It was a theme that we assumed was true, and we were going to talk about it as a thing in the world, and then the Society for cultural anthropology released an issue with the exact same premise.  It was glorifying Ismail Haniyeh of Hamas and Nasrallah of Hezbollah. And then, interestingly enough, just the other day, they released another edition, which was about settler colonialism, and saying, We want to come back to this issue and and reaffirm that settler colonialism applies to Israel and Palestine against people who are attacking the concept, and we're against the exceptionalization of Israel in their terms.  And so I searched through the document, but I couldn't find anywhere where Jews were talked about as indigenous, not even as a fact, but even as a claim. I couldn't find anywhere in this journal where Jew it was even acknowledged that Jews might believe that we are indigenous. So it's almost as if the very notion is just completely erased by consciousness within academia. Which is quite frightening. Manya Brachear Pashman:   And do you feel able to push back on that. In other words, as a fellow anthropologist, are you able to ask, why is this omitted from this paper, from this journal? Adam Louis-Klein:   No, because they will simply ignore you. So that's why I believe these parallel spaces are so important and what I see my work trying to do is to help build a Jewish intellectual discourse. And unfortunately, I think we have to start a little bit internally. So we've been somewhat ghettoized.  But if we build up that space, and construct these spaces where we have, where we can share the same premises and we don't have to argue from the bottom up every time. I think that will give us strength and also more clarity on our own understanding of what's happening. You know, both of the level of what is anti-Zionism, what is this new discourse? And at the level of, how can we speak from Jewish peoplehood as a legitimate place to even theorize from or build academic theories from. Manya Brachear Pashman:   You mentioned earlier that you held on to doubt. You kept open the possibility that Israel is in the wrong here, and you were watching for, looking for signs or evidence that your colleagues were correct. But as you've watched the horrors unfold, and wondered to yourself whether maybe Israel isn't really defending itself, why have you not concluded that that is indeed the case? Why have you reached the opposite conclusion? Adam Louis-Klein:   Yeah, so I talked earlier about using, like a critical race theory analysis, so thinking about ideologies and the kind of tropes they're using and the way they're talking about Israelis, but I think that's only one part of the picture. So what I noticed is, one, they didn't want to do that kind of analysis, but two, they also weren't interested in empirical fact. So when I would sometimes try and do that analysis like this. This sounds like antisemitic, right? They would say, oh, but it's true. Israel is doing this stuff. Israel is intentionally killing Palestinian children. Israel is going completely beyond the laws of war. This is a genocide of unique proportions. Completely irrational and exaggerated statements.  They also didn't want to engage with fact. I spent a lot of time digging up the sources of this material, given disinformation. For example, the Al-Ahli incident, where it was claimed by the Hamas health ministry that Israel had intentionally bombed the Al-Ahli hospital, killing 500 people. Al Jazeera promoted it. Western outlets also promoted it, and I had people all over my wall attacking me, saying that I'm justifying this by standing with Israel. And I saw what happened after, which was that they looked into it. The casualty count was tragic, but it was far lower than reported. It was about 50 people, and it was an Islamic Jihad rocket, so Israel was not even responsible.  So I think that any rational person who sees what happened in that incident becomes skeptical of everything else they're being told and of the information circuits. And so when I also saw that the people who were talking about the Gaza genocide, weren't seemed completely unfazed by that. That made me have to rethink also what they were doing, because if they're unfazed by something like that, that suggests this isn't a truth that they're being forced to acknowledge, it sounds a bit more like a truth that has its own sort of incentive to believe in despite fact, rather than being pushed towards it because of fact. Manya Brachear Pashman:   So I'm curious, if you went back to the people that you had been immersed with and had been studying for the matter of months before October 7, did you go back to them and tell them what had happened, or did they somehow know what had happened? And I'm just curious if there was any kind of response from them? Adam Louis-Klein:   Interesting. Yeah, I speak with them regularly, on a regular basis. They don't know exactly what's happened. I think they see sometimes news, but it's largely their understanding, is that there's a lot of wars in the Western world. And they ask why? Why is there so much war? Why is there so much suffering?  I mean, they were particularly interested in in the Ukraine war, because they couldn't wrap their head around why Putin was doing this, which I think is pretty similar to a lot of people, but they do see, some of them see Israel as kind of, you know, a figure of strength, and compare Israel almost to their own notions of ancestral, sort of potency or power. So they have a very different understanding of the relationship between, let's say, power and victimhood. They don't necessarily fetishize being powerless. Manya Brachear Pashman:   Tell me a little bit about this tribe, these people that you spent time with.  Adam Louis-Klein: So the Desano there, they're one of a number of many ethnicities who inhabit the Northwest Amazonian region in northwest Brazil and southeast Columbia. They live in an extremely complex world in which there are over 25 languages in the region. And they have a very unique form of marriage, where you have to marry someone who speaks a different language than you. And so any community has a kind of nucleus of people who speak the same language, and they're from the same tribe. But the women in the community all speak different languages and come from different tribes.  So I think it's a kind of space where you have to think across difference. You're constantly confronted with people who are other than you, who are from different tribes and different communities, as well as the relationship between the Western world and the indigenous world itself. And I think that's really part of the promise of anthropology, like coming back to what I was saying earlier about a diasporic Jewish sensibility, I think it's also just a Jewish sensibility. Part of being a distinct people is that we need to think with other people, and I think that includes Muslims and Arabs and Christians as well. Manya Brachear Pashman:   That is such an enlightened approach that they have taken to marriage. Isn't that what marriage is all about, crossing those differences and figuring out and they just do it from the very beginning. And I'm also curious, though, are they also mixing with Western cultures. In other words, have they broadened that, or do they keep it within those villages? Adam Louis-Klein:   Yeah, so they've taken on a lot of features of the surrounding, Colombian Spanish language culture, and that is the struggle today. Because there's a lot of economic pressures to move to the towns and the cities in order to get work and employment. And that can pose problems to the reproduction of the traditional village community.  And so that's part of what we've been struggling with and part of the project with them. So we're currently translating an old book about anthropology, about them into their language, so they have the Bible, which was translated into the language by missionaries. And now we also want to translate their own cultural material into their language so that can help them preserve the language and preserve their own cultural knowledge. Manya Brachear Pashman:   So what's next for you, Adam? Adam Louis-Klein:   So I'm hoping to continue writing and to continue getting out this work. I'm hoping to also work with grassroots organizers to try to put some activist meat onto this opposition to anti-Zionism. So I believe that, as I was talking about parallel academic spaces are really important, I also think it's important to be able to speak back to anti-Zionism with activist language. Not only the academic side, but the activist side. So I'm working with the group now, a decentralized group, developing infographics, memes, things that can circulate to educate people about anti-Zionism as the new form of antisemitism today. Manya Brachear Pashman:   Thank you for taking on this work and for sharing your story. Adam Louis-Klein:   Thank you so much. It was a pleasure.  

Franz Boas (1858–1942) is widely acknowledged for his pioneering work in the field of cultural anthropology.Join us with Noga Arikha, author of the new biography Franz Boas: In Praise of Open Minds, as we explore how urgently relevant his voice and legacy have become again today.Buy the book hereJoin our mailing list to learn more:https://www.jewishlives.org/subscribe 

OBS. Detta är ett utdrag från vår fredagspodcast. Hör hela avsnittet på https://www.friasvenskar.se/c/dagens-svegot-12f17b/s06e18I detta djuplodande avsnitt av Dagens Svegot utforskar vi begreppen ras, rasism och antirasism - deras ursprung, utveckling och påverkan på samhället. Vi granskar kritiskt hur dessa termer har formats och använts genom historien, från tidigt 1900-tal fram till idag.Programmet tar avstamp i den amerikanska vicepresidenten Kamala Harris nya politiska program riktat mot svarta män, vilket leder in på en bredare diskussion om rasrelaterade frågor i USA och västvärlden. Vi undersöker hur begreppen "rasism" och "antirasism" myntades och spreds, samt vilka krafter och tänkare som låg bakom.Samtalet rör sig genom 1900-talets idéhistoria och belyser hur synen på ras och etnicitet har förändrats över tid. Vi diskuterar inflytelserika personer och rörelser som påverkat utvecklingen, från Franz Boas och Frankfurtskolan till moderna aktivister och akademiker.Programmet erbjuder en kritisk granskning av rådande narrativ kring ras och identitet. Vi vänder på stenar som andra kanske inte vågar röra och söker djupare förståelse för vår samtid och dess rötter. Detta är folkbildning för dig som vill se bortom ytliga förklaringar och förstå de större mönstren i samhällsutvecklingen.Ämnen som avhandlas:Kamala Harris politiska program riktat mot svarta mänUrsprunget till begreppen "rasism" och "antirasism"Inflytandet från judiska intellektuella och marxisterFrankfurtskolans påverkan på västerländskt tänkandeFörändringar i synen på ras och etnicitet genom 1900-taletKritik av modern identitetspolitik och dess konsekvenserNationalism kontra globalismKulturmarxismens inflytande på samtida värderingarVikten av tradition och familj i ett nationellt perspektivDet nationella motståndets roll och utmaningar idagBecome a supporter of this podcast: https://www.spreaker.com/podcast/dagens-svegot--4339034/support.

Today's conversation covers various topics related to weather, addressing conventions, and the importance of science and climate change. The main topic is the weather, and the work of anthropologist Franz Boas, the definition of science, climate change, and the need for public understanding and action. The conversation also touches on topics such as agriculture, community gardens, and the importance of educating younger generations. visit: www.AlanHMcGowan.net visit: www.AmazingPeopleAmazingThings.com visit: the book: https://amzn.to/3ZlZEsX --- Support this podcast: https://podcasters.spotify.com/pod/show/chucktuck/support

Solving science denial is a priority for you as well? Alan McGowan, selected as 2019's Top Science and Technical Expert by the International Association of Top Professionals, also received a Lifetime Achievement Award from Marquis Who's Who that same year. Now a Lecturer at The New School, he served first as chair of the Science, Technology, and Society Program (now called the Interdisciplinary Science Program) then as chair of the Environmental Studies Program. After graduating Yale University with an engineering degree, and a two-year stint at American Electric Power, a public utility, Mr. McGowan left to pursue graduate work in physics, then taught science and mathematics at private schools for ten years, winning the Teacher Recognition Award from the American Association of Physics Teachers in 1968. Following that, after serving for five years as Scientific Administrator of the Center for the Biology of Natural Systems, an interdisciplinary environmental research, and training program at Washington University in St. Louis, he became president of the Scientists' Institute for Public Information (SIPI), which under his leadership became a major bridge between the scientific and journalist communities. In episode 471 of the Fraternity Foodie Podcast, we find out why Alan decided to go to Yale, what we can do to solve science denial, initiatives that we can take to reduce climate change, why nuclear power is part of our energy transition, why we are hearing so much scientific racism in this political election, what is the connection between mental health and social media usage, whether we should control and/or regulate Artificial Intelligence, and why college students should know who Franz Boas is. Enjoy!

For well over a hundred years, western scholars have struggled to comprehend the prevalence of “trickster” tales in ancient and indigenous mythology. While these tales hold many, hotly debated meanings, recent research suggests that the trickster may, in part, be a coded representation of anomalous phenomena. Watch the video version on YouTube: https://www.youtube.com/watch?v=PcyLr480t1g Support us on Patreon: https://patreon.com/user?u=3375417 Donate on Paypal: https://ThinkAnomalous.com/support.html Website: https://ThinkAnomalous.com Full transcript & sources: https://ThinkAnomalous.com/trickster.html Facebook: https://facebook.com/ThinkAnomalous Twitter: https://twitter.com/Think_Anomalous Instagram: https://instagram.com/Think.Anomalous Check out more from our illustrator, V.R. Laurence: https://vrlaurence.com Think Anomalous is created by Jason Charbonneau. Illustration by V.R. Laurence (https://vrlaurence.com). Some illustrations from earlier videos by Colin Campbell. Research by Jason Charbonneau. Assistance from Clark Murphy. Music by Josh Chamberland. Animation by Brendan Barr. Sound design by Will Mountain and Josh Chamberland. Selected sources: Babcock-Abrahams, Barbara. ”'A Tolerated Margin of Mess:' Trickster Tales Reconsidered.” Journal of the Folklore Institute 11, no. 3 (March, 1975), 147-186. Bathgate, Michael. The Fox's Craft in Japanese Religion and Culture: Shapeshifters, Transformations, and Duplicities. New York: Routledge, 2004. Bennett, Jeffrey. When the Sun Danced. London: University of Virginia Press, 2012. Boas, Franz. “Introduction,” in J. Teit, Traditions of the Thompson Indians of British Columbia. Boston–New York, USA, 1898. Brinton, Daniel. “The Chief God of the Algonkins, in His Characters as a Chief and Liar.” American Antiquarian and Oriental Journal 7, (May 1885): 137 – 139. Brinton, Daniel. The Myths of the New World: A Treatise on the Symbolism and Methodology of the Red Race of America. Philadelphia: David McKay, 1896. Brown, Norman. Hermes the Thief: The Evolution of a Myth. Great Barrington, MA: Lindisfarne Press, (1947) 1990. Combs, Allan, and Mark Holland. Synchronicity: Science, Myth, and the Trickster. New York: Paragon House, 1990. Dixon, Roland B. Maidu Texts, Publications of the American Ethnological Society IV. Editor, Franz Boas. Leiden: E. J. Brill, 1912. This podcast uses sound effects downloaded from stockmusic.com.

Alan McGowan delves into Franz Boas's dual identity as both a scientist and a political activist, shedding light on how his work transcended academic boundaries to make a profound impact on society. In The Political Activism of Anthropologist Franz Boas, Citizen Scientist (Cambridge Scholars Press, 2024), McGowan provides a comprehensive overview of Boas's career, from his groundbreaking research on cultural relativism to his advocacy for social justice and racial equality. By drawing on a wealth of primary sources and historical documents, he paints a vivid portrait of Boas as a multifaceted figure whose work was deeply intertwined with his political beliefs. Uncovering the intricate connection between his scientific endeavors and political beliefs, McGowan illuminates how Boas used his platform as an anthropologist to challenge societal norms and advocate for those on the fringes. Furthermore, the book offers valuable insights into the broader implications of Boas's legacy. By emphasizing Boas's commitment to antiracism, cultural relativism, and social justice, the author underscores the enduring relevance of Boas's ideas in contemporary discussions on race, identity, and inequality. McGowan's insightful analysis and engaging narrative style make this book a valuable resource for scholars, students, and anyone interested in the intersection of science, politics, and social change. Alan H. McGowan is Adjunct Professor of Environmental Studies at The New School. Prior to coming to The New School, he founded and was president of the Gene Media Forum, an arm of the Newhouse School of Journalism at Syracuse University. Previously, he was for twenty years the president of the Scientists' Institute for Public Information, a major bridge between the scientific community and the media. His research interests focus on the intersection between science and technology and social issues, including ethics, politics, and the economy. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Alan McGowan delves into Franz Boas's dual identity as both a scientist and a political activist, shedding light on how his work transcended academic boundaries to make a profound impact on society. In The Political Activism of Anthropologist Franz Boas, Citizen Scientist (Cambridge Scholars Press, 2024), McGowan provides a comprehensive overview of Boas's career, from his groundbreaking research on cultural relativism to his advocacy for social justice and racial equality. By drawing on a wealth of primary sources and historical documents, he paints a vivid portrait of Boas as a multifaceted figure whose work was deeply intertwined with his political beliefs. Uncovering the intricate connection between his scientific endeavors and political beliefs, McGowan illuminates how Boas used his platform as an anthropologist to challenge societal norms and advocate for those on the fringes. Furthermore, the book offers valuable insights into the broader implications of Boas's legacy. By emphasizing Boas's commitment to antiracism, cultural relativism, and social justice, the author underscores the enduring relevance of Boas's ideas in contemporary discussions on race, identity, and inequality. McGowan's insightful analysis and engaging narrative style make this book a valuable resource for scholars, students, and anyone interested in the intersection of science, politics, and social change. Alan H. McGowan is Adjunct Professor of Environmental Studies at The New School. Prior to coming to The New School, he founded and was president of the Gene Media Forum, an arm of the Newhouse School of Journalism at Syracuse University. Previously, he was for twenty years the president of the Scientists' Institute for Public Information, a major bridge between the scientific community and the media. His research interests focus on the intersection between science and technology and social issues, including ethics, politics, and the economy. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Alan McGowan delves into Franz Boas's dual identity as both a scientist and a political activist, shedding light on how his work transcended academic boundaries to make a profound impact on society. In The Political Activism of Anthropologist Franz Boas, Citizen Scientist (Cambridge Scholars Press, 2024), McGowan provides a comprehensive overview of Boas's career, from his groundbreaking research on cultural relativism to his advocacy for social justice and racial equality. By drawing on a wealth of primary sources and historical documents, he paints a vivid portrait of Boas as a multifaceted figure whose work was deeply intertwined with his political beliefs. Uncovering the intricate connection between his scientific endeavors and political beliefs, McGowan illuminates how Boas used his platform as an anthropologist to challenge societal norms and advocate for those on the fringes. Furthermore, the book offers valuable insights into the broader implications of Boas's legacy. By emphasizing Boas's commitment to antiracism, cultural relativism, and social justice, the author underscores the enduring relevance of Boas's ideas in contemporary discussions on race, identity, and inequality. McGowan's insightful analysis and engaging narrative style make this book a valuable resource for scholars, students, and anyone interested in the intersection of science, politics, and social change. Alan H. McGowan is Adjunct Professor of Environmental Studies at The New School. Prior to coming to The New School, he founded and was president of the Gene Media Forum, an arm of the Newhouse School of Journalism at Syracuse University. Previously, he was for twenty years the president of the Scientists' Institute for Public Information, a major bridge between the scientific community and the media. His research interests focus on the intersection between science and technology and social issues, including ethics, politics, and the economy. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

Alan McGowan delves into Franz Boas's dual identity as both a scientist and a political activist, shedding light on how his work transcended academic boundaries to make a profound impact on society. In The Political Activism of Anthropologist Franz Boas, Citizen Scientist (Cambridge Scholars Press, 2024), McGowan provides a comprehensive overview of Boas's career, from his groundbreaking research on cultural relativism to his advocacy for social justice and racial equality. By drawing on a wealth of primary sources and historical documents, he paints a vivid portrait of Boas as a multifaceted figure whose work was deeply intertwined with his political beliefs. Uncovering the intricate connection between his scientific endeavors and political beliefs, McGowan illuminates how Boas used his platform as an anthropologist to challenge societal norms and advocate for those on the fringes. Furthermore, the book offers valuable insights into the broader implications of Boas's legacy. By emphasizing Boas's commitment to antiracism, cultural relativism, and social justice, the author underscores the enduring relevance of Boas's ideas in contemporary discussions on race, identity, and inequality. McGowan's insightful analysis and engaging narrative style make this book a valuable resource for scholars, students, and anyone interested in the intersection of science, politics, and social change. Alan H. McGowan is Adjunct Professor of Environmental Studies at The New School. Prior to coming to The New School, he founded and was president of the Gene Media Forum, an arm of the Newhouse School of Journalism at Syracuse University. Previously, he was for twenty years the president of the Scientists' Institute for Public Information, a major bridge between the scientific community and the media. His research interests focus on the intersection between science and technology and social issues, including ethics, politics, and the economy. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Alan McGowan delves into Franz Boas's dual identity as both a scientist and a political activist, shedding light on how his work transcended academic boundaries to make a profound impact on society. In The Political Activism of Anthropologist Franz Boas, Citizen Scientist (Cambridge Scholars Press, 2024), McGowan provides a comprehensive overview of Boas's career, from his groundbreaking research on cultural relativism to his advocacy for social justice and racial equality. By drawing on a wealth of primary sources and historical documents, he paints a vivid portrait of Boas as a multifaceted figure whose work was deeply intertwined with his political beliefs. Uncovering the intricate connection between his scientific endeavors and political beliefs, McGowan illuminates how Boas used his platform as an anthropologist to challenge societal norms and advocate for those on the fringes. Furthermore, the book offers valuable insights into the broader implications of Boas's legacy. By emphasizing Boas's commitment to antiracism, cultural relativism, and social justice, the author underscores the enduring relevance of Boas's ideas in contemporary discussions on race, identity, and inequality. McGowan's insightful analysis and engaging narrative style make this book a valuable resource for scholars, students, and anyone interested in the intersection of science, politics, and social change. Alan H. McGowan is Adjunct Professor of Environmental Studies at The New School. Prior to coming to The New School, he founded and was president of the Gene Media Forum, an arm of the Newhouse School of Journalism at Syracuse University. Previously, he was for twenty years the president of the Scientists' Institute for Public Information, a major bridge between the scientific community and the media. His research interests focus on the intersection between science and technology and social issues, including ethics, politics, and the economy. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Alan McGowan delves into Franz Boas's dual identity as both a scientist and a political activist, shedding light on how his work transcended academic boundaries to make a profound impact on society. In The Political Activism of Anthropologist Franz Boas, Citizen Scientist (Cambridge Scholars Press, 2024), McGowan provides a comprehensive overview of Boas's career, from his groundbreaking research on cultural relativism to his advocacy for social justice and racial equality. By drawing on a wealth of primary sources and historical documents, he paints a vivid portrait of Boas as a multifaceted figure whose work was deeply intertwined with his political beliefs. Uncovering the intricate connection between his scientific endeavors and political beliefs, McGowan illuminates how Boas used his platform as an anthropologist to challenge societal norms and advocate for those on the fringes. Furthermore, the book offers valuable insights into the broader implications of Boas's legacy. By emphasizing Boas's commitment to antiracism, cultural relativism, and social justice, the author underscores the enduring relevance of Boas's ideas in contemporary discussions on race, identity, and inequality. McGowan's insightful analysis and engaging narrative style make this book a valuable resource for scholars, students, and anyone interested in the intersection of science, politics, and social change. Alan H. McGowan is Adjunct Professor of Environmental Studies at The New School. Prior to coming to The New School, he founded and was president of the Gene Media Forum, an arm of the Newhouse School of Journalism at Syracuse University. Previously, he was for twenty years the president of the Scientists' Institute for Public Information, a major bridge between the scientific community and the media. His research interests focus on the intersection between science and technology and social issues, including ethics, politics, and the economy. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Alan McGowan delves into Franz Boas's dual identity as both a scientist and a political activist, shedding light on how his work transcended academic boundaries to make a profound impact on society. In The Political Activism of Anthropologist Franz Boas, Citizen Scientist (Cambridge Scholars Press, 2024), McGowan provides a comprehensive overview of Boas's career, from his groundbreaking research on cultural relativism to his advocacy for social justice and racial equality. By drawing on a wealth of primary sources and historical documents, he paints a vivid portrait of Boas as a multifaceted figure whose work was deeply intertwined with his political beliefs. Uncovering the intricate connection between his scientific endeavors and political beliefs, McGowan illuminates how Boas used his platform as an anthropologist to challenge societal norms and advocate for those on the fringes. Furthermore, the book offers valuable insights into the broader implications of Boas's legacy. By emphasizing Boas's commitment to antiracism, cultural relativism, and social justice, the author underscores the enduring relevance of Boas's ideas in contemporary discussions on race, identity, and inequality. McGowan's insightful analysis and engaging narrative style make this book a valuable resource for scholars, students, and anyone interested in the intersection of science, politics, and social change. Alan H. McGowan is Adjunct Professor of Environmental Studies at The New School. Prior to coming to The New School, he founded and was president of the Gene Media Forum, an arm of the Newhouse School of Journalism at Syracuse University. Previously, he was for twenty years the president of the Scientists' Institute for Public Information, a major bridge between the scientific community and the media. His research interests focus on the intersection between science and technology and social issues, including ethics, politics, and the economy. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Alan McGowan delves into Franz Boas's dual identity as both a scientist and a political activist, shedding light on how his work transcended academic boundaries to make a profound impact on society. In The Political Activism of Anthropologist Franz Boas, Citizen Scientist (Cambridge Scholars Press, 2024), McGowan provides a comprehensive overview of Boas's career, from his groundbreaking research on cultural relativism to his advocacy for social justice and racial equality. By drawing on a wealth of primary sources and historical documents, he paints a vivid portrait of Boas as a multifaceted figure whose work was deeply intertwined with his political beliefs. Uncovering the intricate connection between his scientific endeavors and political beliefs, McGowan illuminates how Boas used his platform as an anthropologist to challenge societal norms and advocate for those on the fringes. Furthermore, the book offers valuable insights into the broader implications of Boas's legacy. By emphasizing Boas's commitment to antiracism, cultural relativism, and social justice, the author underscores the enduring relevance of Boas's ideas in contemporary discussions on race, identity, and inequality. McGowan's insightful analysis and engaging narrative style make this book a valuable resource for scholars, students, and anyone interested in the intersection of science, politics, and social change. Alan H. McGowan is Adjunct Professor of Environmental Studies at The New School. Prior to coming to The New School, he founded and was president of the Gene Media Forum, an arm of the Newhouse School of Journalism at Syracuse University. Previously, he was for twenty years the president of the Scientists' Institute for Public Information, a major bridge between the scientific community and the media. His research interests focus on the intersection between science and technology and social issues, including ethics, politics, and the economy. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Alan McGowan delves into Franz Boas's dual identity as both a scientist and a political activist, shedding light on how his work transcended academic boundaries to make a profound impact on society. In The Political Activism of Anthropologist Franz Boas, Citizen Scientist (Cambridge Scholars Press, 2024), McGowan provides a comprehensive overview of Boas's career, from his groundbreaking research on cultural relativism to his advocacy for social justice and racial equality. By drawing on a wealth of primary sources and historical documents, he paints a vivid portrait of Boas as a multifaceted figure whose work was deeply intertwined with his political beliefs. Uncovering the intricate connection between his scientific endeavors and political beliefs, McGowan illuminates how Boas used his platform as an anthropologist to challenge societal norms and advocate for those on the fringes. Furthermore, the book offers valuable insights into the broader implications of Boas's legacy. By emphasizing Boas's commitment to antiracism, cultural relativism, and social justice, the author underscores the enduring relevance of Boas's ideas in contemporary discussions on race, identity, and inequality. McGowan's insightful analysis and engaging narrative style make this book a valuable resource for scholars, students, and anyone interested in the intersection of science, politics, and social change. Alan H. McGowan is Adjunct Professor of Environmental Studies at The New School. Prior to coming to The New School, he founded and was president of the Gene Media Forum, an arm of the Newhouse School of Journalism at Syracuse University. Previously, he was for twenty years the president of the Scientists' Institute for Public Information, a major bridge between the scientific community and the media. His research interests focus on the intersection between science and technology and social issues, including ethics, politics, and the economy. Yadong Li is a PhD student in anthropology at Tulane University. His research interests lie at the intersection of the anthropology of state, the anthropology of time, hope studies, and post-structuralist philosophy. More details about his scholarship and research interests can be found here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Margot reads through a series of testimonials on a very rainy day, and perhaps uncovers more questions than answers.References this week include: Nehalem Tillamook Tales,recorded by Elizabeth Derr Jacobs. Eugene: University of Oregon Books. 1959 The Puyallup-Nisqually,Marian W. Smith. AMS Press, Inc. New York: 1969Folk Tales of the Salishan and Sahaptin Tribes,Franz Boas, Ed. Kraus Reprint Co., New York 1969. (originally published by the American Folk-Lore Society, 1917) Indian Legends From the Northern RockiesElla E. Clark, University of Oklahoma Press, 1977. ISBN# 0-8061-0701-4, LC# 66-13421 Hosted on Acast. See acast.com/privacy for more information.

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/critical-theory

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

NYU professor Sonali Thakkar's brilliant first book, The Reeducation of Race: Jewishness and the Politics of Antiracism in Postcolonial Thought (Stanford UP, 2023), begins as a mystery of sorts. When and why did the word “equality” get swapped out of the 1950 UNESCO Statement on Race, to be replaced by “educability, plasticity”? She and John sit down to discuss how that switcheroo allowed for a putative anti-racism that nonetheless preserved a sotto voce concept of race. They discuss the founding years of UNESCO and how it came to be that Jews were defined as the most plastic of races, and “Blackness” came to be seen as a stubbornly un-plastic category. The discussion ranges to include entwinement and interconnectedness, and Edward Said's notion of the "contrapuntal" analysis of the mutual implication of seemingly unrelated historical developments. Sonali's "Recallable Book" shines a spotlight on Aime Cesaire's Discourse on Colonialism--revised in 1955 to reflect ongoing debates about race and plasticity. Mentioned in the episode: Ama Ata Aidoo, Our Sister Killjoy (1977) Hannah Arendt, "The Crisis in Education" (1954) in Between Past and Future: Eight Exercises in Political Thought ( "the chances that tomorrow will be like yesterday are always overwhelming" ) Franz Boas, "Commencement Address at Atlanta University," May 31, 1906 (this is where he says the bit about "the line of cleavage" Franz Boas, Changes in Bodily Form of Descendants of Immigrants, Final Report, immigration COmmission (1911) W.E.B. Du Bois, "Color and Democracy: Colonies and Peace," (1945) Frantz Fanon, Black Skin, White Masks (1952) Michel Foucault, "Nietzsche, Genealogy, History" Adom Getachew, Worldmaking After Empire: The Rise and Fall of Self-Determination IHRA definition of Antisemitism. Jerusalem Declaration on Antisemitism. Claude Lévi-Strauss, Race and History (1952) Natasha Levinson, "The Paradox of Natality: Teaching in the Midst of Belatedness," in Hannah Arendt and Education: Renewing our Common World, ed. by Mordechai Gordon (2001) Edward W. Said, Culture and Imperialism (on the contrapuntal) Joseph Slaughter, Human Rights Inc.: The World Novel, Narrative Form, and International Law UNESCO (United Nations Educational, Scientific and Cultural Organization), 1950 Statement on Race UNESCO, 1951 Statement on the Nature of Race and Race Differences Gary Wilder, Freedom Time: Negritude, Decolonization, and the Future of the World (on the methodological nationalism of postcolonial studies and new approaches that challenge it) Recallable books: Aimé Césaire, Discourse on Colonialism (1950, 1955 rev. ed.) George Eliot, Daniel Deronda (1876) Read and Listen to the episode here. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this podcast episode, we delve into the captivating world of Noga Arikha, a philosopher, historian of ideas, and science humanist. She takes us on a journey from her childhood in Paris to her experiences working with neuropsychiatric patients and her current endeavor—writing a biography of anthropologist Franz Boas for the Yale University Press, set to be released in 2025. Arikha holds the position of Visiting Fellow at the European University Institute in Florence, is an Associate Fellow of the Warburg Institute (London), an Honorary Fellow of the Center for the Politics of Feelings, a Research Associate at the Institut Jean Nicod of the Ecole Normale Supérieure in Paris. Throughout the episode, Arikha shares personal reflections on curiosity and emphasizes its essential role in personal and societal growth. She encourages listeners not to shy away from embracing their feelings in this thought-provoking conversation with Garrick Jones. Purchase The Ceiling Outside: The Science and Experience of the Disrupted Mind  Purchase Napoleon and the Rebel: A Story of Brotherhood, Passion, and Power  Purchase Passions and Tempers: A History of the Humours  Get your copy of The Curious Advantage on Amazon The Curious Advantage Audiobook is also available on Audible Follow The Curious Advantage on LinkedIn and Instagram About the Curious Advantage Podcast The Curious Advantage Podcast series, hosted by the authors of The Curious Advantage book – Paul Ashcroft (co-founder & partner, Ludic Group), Simon Brown (Partner, Talent, EY), and Garrick Jones (co-founder & partner, Ludic Group) – explores how curiosity is a driving force for success in both individual lives and organizations, particularly in our evolving digital landscape. This podcast distills insights from neuroscience, anthropology, history, and behaviorism to make the concept of curiosity accessible and applicable to everyone. The Curious Advantage Podcast is executive produced by Jessica Wickham and produced by Aliki Paolinelis. Audio editing is expertly handled by Danny Cross, and visuals are crafted by John McGinty. About The Curious Advantage Book The Curious Advantage is an exploration of the idea of Curiosity and its increasing importance for thriving in the digital age. Taking the widest possible exploration of things Curious – historical, contemporary, neuro-scientific, anthropological, behavioural, semantic and business-focused.At the heart of the book is our model of Curiosity, called 'Sailing the 7C's of Curiosity'. This model provides individuals with a practical framework for how to be successfully Curious and use Curiosity as a power skill to unlock their own potential. To find out more visit: curiousadvantage.com

Paul Radin was one of the founding generation of American cultural anthropologists: A student of Franz Boas,  and famed ethnographer of the Winnebago. Yet little is known about Radin's life. A leftist who was persecuted by the FBI and who lived for several years outside of the United States, and a bohemian who couldn't keep an academic job, there are many chapters in Radin's life which have not been told.  In Anthropology and Radical Humanism: Native and African American Narratives and the Myth of Race (Michigan State University Press, 2020), Jack Glazier tells the story of Radin's work at Fisk University in the late 1920s. During his three-year appointment, he and graduate student Andrew Polk Watson collected autobiographies and religious conversion narratives from elderly African Americans. That innovative, subject-centered research complemented like-minded scholarship by African American historians reacting against the disparaging portrayals of black people by white historians. In this book, Glazier describes Radin's commitment to documenting people's own stories as they told them and his respect for them as people as a form of 'radical humanism' and sets Paul Radin's findings within the broader context of Boasian anti-racism, African American culture, and his career-defining work among the Winnebago. In this episode of the podcast Jack Glazier talks to host Alex Golub about Radin and the Boasians, the influence of Charles S. Johnson at Fisk, and how contemporary activists might view the strengths and limitations of Radin's radical humanism.  Alex Golub is an associate professor of anthropology at the University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

Paul Radin was one of the founding generation of American cultural anthropologists: A student of Franz Boas,  and famed ethnographer of the Winnebago. Yet little is known about Radin's life. A leftist who was persecuted by the FBI and who lived for several years outside of the United States, and a bohemian who couldn't keep an academic job, there are many chapters in Radin's life which have not been told.  In Anthropology and Radical Humanism: Native and African American Narratives and the Myth of Race (Michigan State University Press, 2020), Jack Glazier tells the story of Radin's work at Fisk University in the late 1920s. During his three-year appointment, he and graduate student Andrew Polk Watson collected autobiographies and religious conversion narratives from elderly African Americans. That innovative, subject-centered research complemented like-minded scholarship by African American historians reacting against the disparaging portrayals of black people by white historians. In this book, Glazier describes Radin's commitment to documenting people's own stories as they told them and his respect for them as people as a form of 'radical humanism' and sets Paul Radin's findings within the broader context of Boasian anti-racism, African American culture, and his career-defining work among the Winnebago. In this episode of the podcast Jack Glazier talks to host Alex Golub about Radin and the Boasians, the influence of Charles S. Johnson at Fisk, and how contemporary activists might view the strengths and limitations of Radin's radical humanism.  Alex Golub is an associate professor of anthropology at the University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Paul Radin was one of the founding generation of American cultural anthropologists: A student of Franz Boas,  and famed ethnographer of the Winnebago. Yet little is known about Radin's life. A leftist who was persecuted by the FBI and who lived for several years outside of the United States, and a bohemian who couldn't keep an academic job, there are many chapters in Radin's life which have not been told.  In Anthropology and Radical Humanism: Native and African American Narratives and the Myth of Race (Michigan State University Press, 2020), Jack Glazier tells the story of Radin's work at Fisk University in the late 1920s. During his three-year appointment, he and graduate student Andrew Polk Watson collected autobiographies and religious conversion narratives from elderly African Americans. That innovative, subject-centered research complemented like-minded scholarship by African American historians reacting against the disparaging portrayals of black people by white historians. In this book, Glazier describes Radin's commitment to documenting people's own stories as they told them and his respect for them as people as a form of 'radical humanism' and sets Paul Radin's findings within the broader context of Boasian anti-racism, African American culture, and his career-defining work among the Winnebago. In this episode of the podcast Jack Glazier talks to host Alex Golub about Radin and the Boasians, the influence of Charles S. Johnson at Fisk, and how contemporary activists might view the strengths and limitations of Radin's radical humanism.  Alex Golub is an associate professor of anthropology at the University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Paul Radin was one of the founding generation of American cultural anthropologists: A student of Franz Boas,  and famed ethnographer of the Winnebago. Yet little is known about Radin's life. A leftist who was persecuted by the FBI and who lived for several years outside of the United States, and a bohemian who couldn't keep an academic job, there are many chapters in Radin's life which have not been told.  In Anthropology and Radical Humanism: Native and African American Narratives and the Myth of Race (Michigan State University Press, 2020), Jack Glazier tells the story of Radin's work at Fisk University in the late 1920s. During his three-year appointment, he and graduate student Andrew Polk Watson collected autobiographies and religious conversion narratives from elderly African Americans. That innovative, subject-centered research complemented like-minded scholarship by African American historians reacting against the disparaging portrayals of black people by white historians. In this book, Glazier describes Radin's commitment to documenting people's own stories as they told them and his respect for them as people as a form of 'radical humanism' and sets Paul Radin's findings within the broader context of Boasian anti-racism, African American culture, and his career-defining work among the Winnebago. In this episode of the podcast Jack Glazier talks to host Alex Golub about Radin and the Boasians, the influence of Charles S. Johnson at Fisk, and how contemporary activists might view the strengths and limitations of Radin's radical humanism.  Alex Golub is an associate professor of anthropology at the University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/native-american-studies

Paul Radin was one of the founding generation of American cultural anthropologists: A student of Franz Boas,  and famed ethnographer of the Winnebago. Yet little is known about Radin's life. A leftist who was persecuted by the FBI and who lived for several years outside of the United States, and a bohemian who couldn't keep an academic job, there are many chapters in Radin's life which have not been told.  In Anthropology and Radical Humanism: Native and African American Narratives and the Myth of Race (Michigan State University Press, 2020), Jack Glazier tells the story of Radin's work at Fisk University in the late 1920s. During his three-year appointment, he and graduate student Andrew Polk Watson collected autobiographies and religious conversion narratives from elderly African Americans. That innovative, subject-centered research complemented like-minded scholarship by African American historians reacting against the disparaging portrayals of black people by white historians. In this book, Glazier describes Radin's commitment to documenting people's own stories as they told them and his respect for them as people as a form of 'radical humanism' and sets Paul Radin's findings within the broader context of Boasian anti-racism, African American culture, and his career-defining work among the Winnebago. In this episode of the podcast Jack Glazier talks to host Alex Golub about Radin and the Boasians, the influence of Charles S. Johnson at Fisk, and how contemporary activists might view the strengths and limitations of Radin's radical humanism.  Alex Golub is an associate professor of anthropology at the University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Paul Radin was one of the founding generation of American cultural anthropologists: A student of Franz Boas,  and famed ethnographer of the Winnebago. Yet little is known about Radin's life. A leftist who was persecuted by the FBI and who lived for several years outside of the United States, and a bohemian who couldn't keep an academic job, there are many chapters in Radin's life which have not been told.  In Anthropology and Radical Humanism: Native and African American Narratives and the Myth of Race (Michigan State University Press, 2020), Jack Glazier tells the story of Radin's work at Fisk University in the late 1920s. During his three-year appointment, he and graduate student Andrew Polk Watson collected autobiographies and religious conversion narratives from elderly African Americans. That innovative, subject-centered research complemented like-minded scholarship by African American historians reacting against the disparaging portrayals of black people by white historians. In this book, Glazier describes Radin's commitment to documenting people's own stories as they told them and his respect for them as people as a form of 'radical humanism' and sets Paul Radin's findings within the broader context of Boasian anti-racism, African American culture, and his career-defining work among the Winnebago. In this episode of the podcast Jack Glazier talks to host Alex Golub about Radin and the Boasians, the influence of Charles S. Johnson at Fisk, and how contemporary activists might view the strengths and limitations of Radin's radical humanism.  Alex Golub is an associate professor of anthropology at the University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Paul Radin was one of the founding generation of American cultural anthropologists: A student of Franz Boas,  and famed ethnographer of the Winnebago. Yet little is known about Radin's life. A leftist who was persecuted by the FBI and who lived for several years outside of the United States, and a bohemian who couldn't keep an academic job, there are many chapters in Radin's life which have not been told.  In Anthropology and Radical Humanism: Native and African American Narratives and the Myth of Race (Michigan State University Press, 2020), Jack Glazier tells the story of Radin's work at Fisk University in the late 1920s. During his three-year appointment, he and graduate student Andrew Polk Watson collected autobiographies and religious conversion narratives from elderly African Americans. That innovative, subject-centered research complemented like-minded scholarship by African American historians reacting against the disparaging portrayals of black people by white historians. In this book, Glazier describes Radin's commitment to documenting people's own stories as they told them and his respect for them as people as a form of 'radical humanism' and sets Paul Radin's findings within the broader context of Boasian anti-racism, African American culture, and his career-defining work among the Winnebago. In this episode of the podcast Jack Glazier talks to host Alex Golub about Radin and the Boasians, the influence of Charles S. Johnson at Fisk, and how contemporary activists might view the strengths and limitations of Radin's radical humanism.  Alex Golub is an associate professor of anthropology at the University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Paul Radin was one of the founding generation of American cultural anthropologists: A student of Franz Boas,  and famed ethnographer of the Winnebago. Yet little is known about Radin's life. A leftist who was persecuted by the FBI and who lived for several years outside of the United States, and a bohemian who couldn't keep an academic job, there are many chapters in Radin's life which have not been told.  In Anthropology and Radical Humanism: Native and African American Narratives and the Myth of Race (Michigan State University Press, 2020), Jack Glazier tells the story of Radin's work at Fisk University in the late 1920s. During his three-year appointment, he and graduate student Andrew Polk Watson collected autobiographies and religious conversion narratives from elderly African Americans. That innovative, subject-centered research complemented like-minded scholarship by African American historians reacting against the disparaging portrayals of black people by white historians. In this book, Glazier describes Radin's commitment to documenting people's own stories as they told them and his respect for them as people as a form of 'radical humanism' and sets Paul Radin's findings within the broader context of Boasian anti-racism, African American culture, and his career-defining work among the Winnebago. In this episode of the podcast Jack Glazier talks to host Alex Golub about Radin and the Boasians, the influence of Charles S. Johnson at Fisk, and how contemporary activists might view the strengths and limitations of Radin's radical humanism.  Alex Golub is an associate professor of anthropology at the University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices

Boy this one was a researching doozy! On this episode of Iron, Silver and Salt, we are joined by our friends from the podcast Banned Camp to talk about the mysterious cannibal at the edge of the world:  The Baxbakualanusxsiwae! Chris resets the "days without sacrificing an intern" counter. Jennifer food shops at petsmart! Dan keeps it simple: go to the movies! And your brave monster hunters tell you how you can dance your way out of an encounter with Baxbakualanusxsiwae.  Sources:  McDowell, Jim, 1934- Hamatsa : : the enigma of cannibalism on the Pacific Northwest Coast / Jim McDowell. Vancouver : Ronsdale Press, 1997. Boas, Franz, 1858-1942. The social organization and the secret societies of the Kwakiutl Indians. New York, Johnson Reprint Corp. [1970] Goodfellow, Anne. Talking in context : language and identity in Kwakwa̲ka̲'wakw society / Anne Marie Goodfellow. Montreal ; Ithaca : McGill-Queen's University Press, c2005. Chiefly feasts : the enduring Kwakiutl potlatch / edited by Aldona Jonaitis ; with essays by Douglas Cole ... [et al.] ; contributions by Stacy Alyn Marcus, Judith Ostrowitz ; and special editorial help by Peter L. Macnair ; color photographs by Lynton Gardiner. Seattle : University of Washington Press ; New York : American Museum of Natural History, c1991. Hawthorn, Audrey. Kwakiutl art / Audrey Hawthorn. Seattle : University of Washington Press, c1979. Boas, Franz, 1858-1942. Indianische Sagen von der Nord-Pacifischen Küste Amerikas. English Indian myths & legends from the North Pacific Coast of America : a translation of Franz Boas' 1895 edition of Indianische Sagen von der Nord-Pacifischen Küste Amerikas / edited and annotated by Randy Bouchard and Dorothy Kennedy ; translated by Dietrich Bertz ; with a foreword by Claude Lévi-Strauss. Vancouver : Talon Books, 2002. Yasuda, Anita, author. Traditional stories of the Northwest Coast nations / by Anita Yasuda ; content consultant, Roger Fernandes. Minneapolis, Minnesota : Core Library, an imprint of Abdo Publishing, [2018] "Gallows Hill" by Josh Woodward. (https://www.joshwoodward.com/song/GallowsHill) License: CC BY 

Podría decirse que los registros fotográficos son usuales cuando hacemos investigación con personas y comunidades. Esto no solamente es ahora, en donde la mayoría de nosotros tenemos teléfonos inteligentes con cámaras fotográficas, sino más bien es una práctica común desde el siglo XIX capturando personas, objetos, rituales, bailes… todo lo que pueda ser capturado por los lentes de esos primeros etnógrafos, antropólogos o sociólogos. Cómo olvidar las fotografías de Franz Boas recreando rituales de comunidades estadounidenses, o la clásica fotografía de Malinowski en las islas Trovarían, o el mismo Levi-Strauss en Brasil, o Margaret Mead en Samoa. Cada uno de estos registros fotográficos son representación visual de un libro clásico de antropología hecha en el siglo XX: Malinowski con “Los argonautas del Pacífico Occidental”, Levi-Strauss con “Tristes Trópicos”, y Mead con “Adolescencia, sexo y cultura en Samoa”. En Colombia un libro clásico es “Campesinos de los Andes” de 1961 escrito por el sociólogo Orlando Fals Borda. Un trabajo sociológico que hace parte de los libros clásicos de Ciencias Sociales, pero, hasta el momento, no teníamos fácil acceso a ese registro fotográfico. Es allí en donde entra este libro “Fals Borda Fotógrafo. Saucio 1949-1964”. La publicación llega para complementar la grandeza del trabajo de Fals Borda en Colombia. Un libro que agradezco haya sido publicado poque así conocemos un poco más de lo que fuimos a mediados del siglo XX en áreas rurales, y reafirmar la metodología y aporte de Fals a nuestras Ciencias Sociales y Humanas. En este nuevo episodio hablamos con Verónica Salazar Baena, profesora del Departamento de Historia de la Universidad Nacional de Colombia (sede Bogotá). Doctora en Historia por la Universidad de Barcelona (España); máster en Europa, el mundo mediterráneo y su difusión Atlántica por la Universidad Pablo de Olavide (Sevilla, España); máster en Estudios del mundo Hispánico por la Universidad Jaume I (Castellón de la Plana, España); Historiadora por la Universidad del Valle (Cali, Colombia). Actualmente es investigadora posdoctoral I+D "Poder y representaciones en la época moderna" (Universidad de Barcelona y Ministerio de Economía y Competitividad, Gobierno de España) e investigadora del grupo de Estudios interdisciplinares de la sociedad y la cultura, adscrito a la Facultad de Sociología de la Universidad Santo Tomás.  Para más información del libro: Ediciones USTA: https://doi.org/10.15332/li.li... Presentador y anfitrión del podcast: Diego A Garzon-Forero Learn more about your ad choices. Visit megaphone.fm/adchoices

É inegável como, na última década, as marcas passaram a investir em campanhas identificadas com as pautas dos grupos ditos minoritários. Comunidade LGBTQIAPN+, população negra, PCD's e demais segmentos invisibilizados passaram a protagonizar campanhar publicitárias. Contudo, até que ponto esse posicionamento evidencia um real comprometimento dessas empresas?Refletimos neste ep sobre como o capitalismo transforma tudo em produto, inclusive as legítimas pautas identitárias.______Cast: Pablo Magalhães, Felipe Bonsanto, Cleber Roberto e Ivo Mendes.Edição: Reverbere EstúdioCapa: ilustração de Antonio Junião, publicado originalmente na Ponte Jornalismo. Apoie o trabalho da Ponte clicando aqui.______Leia os artigos do Portal Águia, nosso parceiro de conteúdo!______Use o cupom de desconto Historiante20 no site da Editora Contexto e aproveite para adquirir o livro "Antropologia da educação", de Franz Boas, que mencionamos neste episódio!______OUÇA O HISTORIANTE NA ORELO! A cada play nós somos remunerados, e você não paga nada por isso! https://orelo.cc/ohistoriante______APOIE O HISTORIANTE! No apoia.se/historiante ou no app da Orelo, contribua com R$4 mensais. Além de nos ajudar, você tem acesso ao nosso grupo de recompensas! Você também pode colaborar com qualquer valor em nosso PIX ohistoriante@gmail.com______OUÇA NOSSA PLAYLIST______PARTICIPE DA NOSSA PESQUISA DE OPINIÃO!______- OBRIGADO APOIADORES! Andreia Araujo de Sousa; Aciomara Coutinho; Adma Karycelle Rocha; Arley Barros; Carolina Yeh; Charles Guilherme Rodrigues; Clessio Cunha Mendes; Danilo Terra de Oliveira; Eduardo dos Santos Silva; Eliezer Gomes Fernandes; Frederico Jannuzzi; Flavya Almeida; Flávio José dos Santos; Helena de Freitas Rocha e Silva; Hélio de Oliveira Santos Junior; Jarvis Clay; João Victor Dias; João Vitor Milward; Jorge Caldas Filho; Juliana Duarte; Juliana Fick; Marcelo Raulino Silva; Marco Paulo Figueiredo Tamm; Maria Mylena Farias Martins; Márcia Aparecida Masciano Matos; Núbia Cristina dos Santos; Poliana Siqueira; Raquel; Ronie Von Barros Da Cunha Junior; Sae Dutra; Sibeli de Oliveira Schneider; Taís Melero.

O conto de fadas do liberalismo narra a bela história sobre como qualquer um pode tudo, basta trabalhar. No mundo real, as desigualdades (sociais, raciais, de gênero, etc.) atuam justamente pra mostrar que nem todo mundo pode. Ainda assim, parece que o discurso da riqueza fácil seduz muita gente, algo como um fetichismo sobre a vida milionária.Contamos com a participação do nosso amigo e já conhecido de vocês, o economista Presley Vasconcellos (@eupresley).______Cast: Lídia Verônica, Felipe Bonsanto e Cleber Roberto.Edição: Reverbere EstúdioCapa: ilustração de Antonio Junião, publicado originalmente na Ponte Jornalismo. Apoie o trabalho da Ponte clicando aqui.______Leia os artigos do Portal Águia, nosso parceiro de conteúdo!______Use o cupom de desconto Historiante20 no site da Editora Contexto e aproveite para adquirir o livro "Antropologia da educação", de Franz Boas, que mencionamos neste episódio!______OUÇA O HISTORIANTE NA ORELO! A cada play nós somos remunerados, e você não paga nada por isso! https://orelo.cc/ohistoriante______APOIE O HISTORIANTE! No apoia.se/historiante ou no app da Orelo, contribua com R$4 mensais. Além de nos ajudar, você tem acesso ao nosso grupo de recompensas! Você também pode colaborar com qualquer valor em nosso PIX ohistoriante@gmail.com______OUÇA NOSSA PLAYLIST______PARTICIPE DA NOSSA PESQUISA DE OPINIÃO!______- OBRIGADO APOIADORES! Andreia Araujo de Sousa; Aciomara Coutinho; Adma Karycelle Rocha; Arley Barros; Carolina Yeh; Charles Guilherme Rodrigues; Clessio Cunha Mendes; Danilo Terra de Oliveira; Eduardo dos Santos Silva; Eliezer Gomes Fernandes; Frederico Jannuzzi; Flavya Almeida; Flávio José dos Santos; Helena de Freitas Rocha e Silva; Hélio de Oliveira Santos Junior; Jarvis Clay; João Victor Dias; João Vitor Milward; Jorge Caldas Filho; Juliana Duarte; Juliana Fick; Marcelo Raulino Silva; Marco Paulo Figueiredo Tamm; Maria Mylena Farias Martins; Márcia Aparecida Masciano Matos; Núbia Cristina dos Santos; Poliana Siqueira; Raquel; Ronie Von Barros Da Cunha Junior; Sae Dutra; Sibeli de Oliveira Schneider; Taís Melero.

Ruth Fulton Benedict was one of the first women to become really prominent in the field of anthropology. She had a huge impact, but she's often overshadowed by some of her students, including Zora Neale Hurston and Margaret Mead.  Research: Banner, Lois W. “Intertwined Lives: Margaret Mead, Ruth Benedict, and Their Circle.” New York. Alfred A. Knopf. 2003. Banner, Lois W. “Mannish Women, Passive Men, and Constitutional Types: Margaret Mead's Sex and Temperament in Three Primitive Societies as a Response to Ruth Benedict's Patterns of Culture.” Signs. Vol. 28, No. 3, Gender and Science: New Issues (Spring 2003). Via JSTOR. https://www.jstor.org/stable/10.1086/345325 Benedict, Ruth, 1887-1948, and Gene Weltfish. The Races of Mankind. New York: Public Affairs Committee, 1943. Borovoy, Amy. “Ruth Benedict and the Study of Japanese Culture.” UC San Diego School of Global Policy and Strategy. 8/26/2020. Via YouTube. https://www.youtube.com/watch?v=IfZYIGltfsE Britannica, The Editors of Encyclopaedia. "Ruth Benedict". Encyclopedia Britannica, 13 Sep. 2022, https://www.britannica.com/biography/Ruth-Benedict. Accessed 17 May 2023. Burns, J. Conor. "Anthropology." History of Modern Science and Mathematics, edited by Brian S. Baigrie, Charles Scribner's Sons, 2002. Gale In Context: Science, link.gale.com/apps/doc/CV2640700006/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=4a63896c. Accessed 22 May 2023. Kent, Pauline. “Japanese Perceptions of ‘The Chrysanthemum and the Sword.'” Dialectical Anthropology, June 1999, Vol. 24, No. 2 (June 1999). https://www.jstor.org/stable/29790600 Lie, John. “Ruth Benedict's Legacy of Shame: Orientalism and Occidentalism in the Study of Japan.” Asian Journal of Social Science , 2001, Vol. 29, No. 2 (2001). Via JSTOR. https://www.jstor.org/stable/23653936 Mead, Margaret and Ruth Benedict. “An Anthropologist At Work Writings Of Ruth Benedict.” Secker & Warburg. 1959. "Patterns of Culture." American Decades Primary Sources, edited by Cynthia Rose, vol. 4: 1930-1939, Gale, 2004, pp. 645-647. Gale In Context: U.S. History, link.gale.com/apps/doc/CX3490200798/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=fa7f9002. Accessed 17 May 2023. "Ruth Fulton Benedict." Dictionary of American Biography, Charles Scribner's Sons, 1974. Gale In Context: U.S. History, link.gale.com/apps/doc/BT2310017919/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=0181011f. Accessed 17 May 2023. "Ruth Fulton Benedict." Scientists: Their Lives and Works, UXL, 2006. Gale In Context: Science, link.gale.com/apps/doc/K2641500229/GPS?u=mlin_n_melpub&sid=bookmark-GPS&xid=4fba0976. Accessed 17 May 2023. Salamone, Frank A., 2018. “Life‑affirming versus Life‑denying Cultures : Ruth Benedict and Social Synergy”, in BEROSE International Encyclopaedia of the Histories of Anthropology, Paris. https://www.berose.fr/article1333.html?lang=en Schachter, Judith . "Ruth Benedict". In obo in Anthropology. 18 May. 2023. . Vassar Encyclopedia. “Ruth Benedict '1909.” 2009. https://vcencyclopedia.vassar.edu/distinguished-alumni/ruth-benedict/ Yong, Daniel. “Ruth Benedict: Strength in Disability.” University of Chicago. 12/13/2020. https://womanisrational.uchicago.edu/2020/12/13/ruth-benedict-strength-in-disability/ Young, Virginia Heyer. “Ruth Benedict: Beyond Relativity, Beyond Pattern.” Critical Studies in the History of Anthropology. Series editors Regna Darnell and Stephen O. Murray. University of Nebraska Press. 2005. See omnystudio.com/listener for privacy information.

The Central Eskimo Sixth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1884-1885, Government Printing Office, Washington, 1888, pages 399-670

En esta entrevista sobre el volumen Cuentos folklóricos de las montañas de Puerto Rico (Rutgers University Press, 2021) Rafael Ocasio no participa como autor -aunque tenga el crédito correspondiente en la cubierta-, sino como un mediador que nos conecta con la cultura de Borinquén a principios del siglo XX. Esta recopilación surge del amplio levantamiento de relatos tradicionales de Puerto Rico compilados por una investigación dirigida por Franz Boas y John Alden Mason entre 1914 y 1915. Relatos e interpretaciones musicales que habían pasado de generación en generación fueron grabados o transcritos por primera vez entonces, pero el proceso no estuvo libre de prácticas que hoy nos parecen cuestionables, desde el punto de vista de la antropología o la decencia más elemental. Las narraciones fueron sometidas a un proceso de edición bastante polémico de 1916 a 1929, para que respetaran las reglas del español peninsular del momento. Parte del mérito de Rafael Ocasio -además de simplemente compilarlas- es una segunda revisión de estilo, ahora con la intención de devolverles los rasgos lingüísticos del español rural boricua. Así, el profesor se suma a los esfuerzos de defensa de la identidad cultural borinqueña, que sigue vital más de cien años después -pregunten sino a Bad Bunny- aunque las autoridades norteamericanas comisionaron aquel estudio porque creían que el español y las tradiciones boricuas anteriores a 1898 serían cosa de museo en poco tiempo. En esta charla hablamos entonces de lo que recupera para la memoria de Puerto Rico, pero también de lo que se ha perdido, de las ausencias en el archivo que reproducen patrones de racismo, clasismo y sexismo frente a los cuales, al menos, debemos tener conciencia. El profesor emérito de alemán, literatura comparada y estudios culturales Jack Zipes, opina que: “la amplia introducción de Ocasio y sus notas sobre la historia de estos cuentos llenan un vacío sobre nuestra comprensión de la inusual contribución realizada por los campesinos puertorriqueños a la tradición cultural de la isla.” Cuentos folklóricos de las montañas de Puerto Rico es una lectura amena, refrescante. La edición en formato bilingüe lo hace apto para públicos de muy diverso perfil. A quienes deseen indagar más sobre el contexto de estos relatos, Rafael Ocasio les informa que otro libro suyo, Race and Nation in Puerto Rican Folklore: Franz Boas and John Alden Mason in Porto Rico (Rutgers, 2020) “sirve como guía crítica para la presente antología de cuentos populares”. Como es habitual cuando se trata de texto de ficción o lírica, esta conversación incluye la lectura de dos relatos: “María, la Cenizosa” (48-50) y “Cofresí en el palacio misterioso” (199). Rafael Ocasio es profesor en el departamento de español del colegio Agnes Scott (Atlanta, Georgia). Sus clases son variadas, enseña cursos de lengua de primer y segundo año, así como cursos avanzados de conversación y gramática; cultura y civilización latinoamericana; y varios cursos de introducción y análisis de literatura latinoamericana. Lleva casi veinte años poniendo su parte por cambiar cómo pensamos el ejercicio intelectual y nuestra relación con el pasado en el Caribe. Entre sus obras se encuentran: The Making of a Gay Activist (University Press of Florida, 2007) Afro-Cuban Costumbrismo: From Plantations to the Slums (University Press of Florida, 2012) The Bristol, Rhode Island and Matanzas, Cuba Slavery Connection: The Diary of George Howe (Lexington Books/Rowman & Littlefield, 2019) Race and Nation in Puerto Rican Folklore: Franz Boas and John Alden Mason in Porto Rico (Rutgers University Press, 2020) Reinaldo Arenas' Pedagogy of Dissidence: Queering Sexuality, Politics, and the Activist Curriculum (University of Florida Press, 2022) junto a Sandro R. Barros y Angela L. Willis. Entrevista a cargo de Yasmín S. Portales-Machado escritora de ciencia ficción, activista LGBTQ, curiosa sobre las relaciones entre consumo cultural y política en Cuba Learn more about your ad choices. Visit megaphone.fm/adchoices

En esta entrevista sobre el volumen Cuentos folklóricos de las montañas de Puerto Rico (Rutgers University Press, 2021) Rafael Ocasio no participa como autor -aunque tenga el crédito correspondiente en la cubierta-, sino como un mediador que nos conecta con la cultura de Borinquén a principios del siglo XX. Esta recopilación surge del amplio levantamiento de relatos tradicionales de Puerto Rico compilados por una investigación dirigida por Franz Boas y John Alden Mason entre 1914 y 1915. Relatos e interpretaciones musicales que habían pasado de generación en generación fueron grabados o transcritos por primera vez entonces, pero el proceso no estuvo libre de prácticas que hoy nos parecen cuestionables, desde el punto de vista de la antropología o la decencia más elemental. Las narraciones fueron sometidas a un proceso de edición bastante polémico de 1916 a 1929, para que respetaran las reglas del español peninsular del momento. Parte del mérito de Rafael Ocasio -además de simplemente compilarlas- es una segunda revisión de estilo, ahora con la intención de devolverles los rasgos lingüísticos del español rural boricua. Así, el profesor se suma a los esfuerzos de defensa de la identidad cultural borinqueña, que sigue vital más de cien años después -pregunten sino a Bad Bunny- aunque las autoridades norteamericanas comisionaron aquel estudio porque creían que el español y las tradiciones boricuas anteriores a 1898 serían cosa de museo en poco tiempo. En esta charla hablamos entonces de lo que recupera para la memoria de Puerto Rico, pero también de lo que se ha perdido, de las ausencias en el archivo que reproducen patrones de racismo, clasismo y sexismo frente a los cuales, al menos, debemos tener conciencia. El profesor emérito de alemán, literatura comparada y estudios culturales Jack Zipes, opina que: “la amplia introducción de Ocasio y sus notas sobre la historia de estos cuentos llenan un vacío sobre nuestra comprensión de la inusual contribución realizada por los campesinos puertorriqueños a la tradición cultural de la isla.” Cuentos folklóricos de las montañas de Puerto Rico es una lectura amena, refrescante. La edición en formato bilingüe lo hace apto para públicos de muy diverso perfil. A quienes deseen indagar más sobre el contexto de estos relatos, Rafael Ocasio les informa que otro libro suyo, Race and Nation in Puerto Rican Folklore: Franz Boas and John Alden Mason in Porto Rico (Rutgers, 2020) “sirve como guía crítica para la presente antología de cuentos populares”. Como es habitual cuando se trata de texto de ficción o lírica, esta conversación incluye la lectura de dos relatos: “María, la Cenizosa” (48-50) y “Cofresí en el palacio misterioso” (199). Rafael Ocasio es profesor en el departamento de español del colegio Agnes Scott (Atlanta, Georgia). Sus clases son variadas, enseña cursos de lengua de primer y segundo año, así como cursos avanzados de conversación y gramática; cultura y civilización latinoamericana; y varios cursos de introducción y análisis de literatura latinoamericana. Lleva casi veinte años poniendo su parte por cambiar cómo pensamos el ejercicio intelectual y nuestra relación con el pasado en el Caribe. Entre sus obras se encuentran: The Making of a Gay Activist (University Press of Florida, 2007) Afro-Cuban Costumbrismo: From Plantations to the Slums (University Press of Florida, 2012) The Bristol, Rhode Island and Matanzas, Cuba Slavery Connection: The Diary of George Howe (Lexington Books/Rowman & Littlefield, 2019) Race and Nation in Puerto Rican Folklore: Franz Boas and John Alden Mason in Porto Rico (Rutgers University Press, 2020) Reinaldo Arenas' Pedagogy of Dissidence: Queering Sexuality, Politics, and the Activist Curriculum (University of Florida Press, 2022) junto a Sandro R. Barros y Angela L. Willis. Entrevista a cargo de Yasmín S. Portales-Machado escritora de ciencia ficción, activista LGBTQ, curiosa sobre las relaciones entre consumo cultural y política en Cuba Learn more about your ad choices. Visit megaphone.fm/adchoices

Episode 2 follows the introductory episode with a deeper dive into Salvage Anthropology and its origins. Academic study of Indigenous cultures in California trace back to scholars such as Franz Boas and Aleš Hrdlička. They were both proponents of what was called ‘Salvage Anthropology' - the belief that Indigenous communities were dying and making way for modern society. These beliefs were built upon problematic eurocentric ideas of culture and value. And, at the same time, the recordings and interviews of these early scholars are today helping some Indigenous communities reconnect with ancestral knowledge and insights. This episode delves into this complicated history.Speakers:Dr. Cutcha Risling Baldy (Hupa, Yurok, Karuk)Dr. Samuel J RedmanCindi Alvitre (Tongva)Dr. Robin R. R. Gray (Ts'msyen/Cree)Mark HylkemaInterviews conducted by Martin Rizzo-Martinez; music by G.Gonzales; audio production by Daniel StonebloomThis podcast is supported by California State Parks FoundationResources for more information:Prophets and Ghosts: The Story of Salvage AnthropologySamuel J. RedmanArchaeologies of Indigenous PresenceEdited by Tsim D. Schneider and Lee M. PanichCommunity-Based Archaeology: Research with, by, and for Indigenous and Local Communitiesby Sonya Atalay“Towards an Analytic of Survivance in California Archaeology”Nate Acebo and Desireé Reneé MartinezCollaborating at the Trowel's Edge: Teaching and Learning in Indigenous ArchaeologyStephen W. SillimanOvercoming Hindrances to Our Enduring Responsibility to the Ancestors Protecting Traditional Cultural PlacesDesireé Reneé Martinez (Tongva)Yanomami: The Fierce Controversy and What We Can Learn from Itby Rob Borofsky

What is the role and purpose of Anthropology today? Wade Davis looks back at the pioneering work of Franz Boas in the early 20th century that upended long-held Western assumptions on race & gender, along with definitions of "social progress". Boas and his students used comparative ethnography to advance “cultural relativism”-- the idea that every culture is as “correct” as every other culture. Boas showed that our differences can be completely explained by social conditioning, not inherent genetic makeup, upending a deep history of scientific racism. This fundamental change in understanding laid the intellectual foundations for the political movements for racial, gender, and cultural equality in the 20th century. But over the last few decades, the field of Anthropology has turned inward, and seems increasingly unable to address global challenges like linguistic loss, cultural erasure, environmental destruction, and economic injustice. Davis offers ideas on how the field could change direction and reclaim global activism as part of its core once again.

Seriah is joined by Super Inframan and Wren Collier for an Ask Me Anything episode. Topics include Graham Hancock, racism in 19th and 20th century academia, Wisdom Kings from the East, Franz Boas, lost ancient civilizations, Doggerland, great flood myths, catastrophism, solar flares, the Carrington Event of 1859, Oak Island, lost history, treasure hunting, Seriah's choice of hair care products, invoking entities and the veil, the Trinity test site at White Sands NM, magickal practice and geographic location, Wren's encounter with a wasp, animal consciousness, dreams and reality, time dilatation, REM sleep, 10 years of WDTRG, psi research, To The Stars Academy, the state of paranormal research, Greg Bishop, Joshua Cutchin, Allen Greenfield's The Secret Cipher of the Ufonauts, Jack Brewer, UFOs and government psyops, milabs, George Adamski, psychological manipulation and experimentation, Betty and Barney Hill, hypnosis, poltergeist activity, the visible and non-visible light spectrum, facial recognition software, Loren Coleman, the Ape Canyon Bigfoot story, the Bigfoot museum in Georgia, “woo” Bigfoot, dogmatic explanations in the paranormal community, the Extra-Terrestrial Hypothesis as one of many possibilities, alien astral projection, the Seth material, sorcerers from other planets, the nature of time and information traveling into the past, para-causality, multiple dimensions and free will, Seriah's recommendation for a fiction podcast, the relative rarity of ghosts, 16th century physician/astrologer and philosopher Paracelsus and his views on ghosts, the Stone Tape Theory, multiple theories of the nature of ghosts, a time-related bizarre ghost story from John E.L. Tenney, magick and art, ritual magick explained by an analogy to cooking, chaos magick, the Crypto-Terrestrial Theory, Mac Tonnies, nuclear fusion, the importance of open-mindedness and speculation in understanding the paranormal, the fictional podcast “Archive 81”, and much more! This is a free-wheeling discussion that covers some fascinating material! - Recap by Vincent Treewell of The Weird Part Podcast Outro Music by Worm Quartet with A Worm Quartet Christmas Download

Morganna and Barbara are happy to welcome back to the podcast, Allison Jornlin! In her third episode with us on the subject of unsung female paranormal investigators from history, she talks about Zora Neale Hurston. Most folks know about Zora from her fiction, especially her novel, Their Eyes Were Watching God, but she did so many other things besides write wonderful novels, plays and short stories. She was also an anthropologist who was a colleague of Margaret Mead and who worked with pioneering anthropologist Franz Boas. In that capacity, she also became a folklorist and a paranormal investigator when she went to collect and document folktales, herbal remedies, and spiritual practices of the New World African diaspora. She was initiated into voodoo and worked with conjure doctors, houngan, and other spiritual leaders in Jamaica, Haiti, and New Orleans. She was given the name, “Rain Bringer” at one of her initiations after fasting for three days and lying face down on a couch in darkness for three days. She had visions during her initiatory fast, but she didn't report what they were. However, many paranormal happens did occur to her and around her and Allison, Morganna and I talk about a great many of them. She also was the first academic to believe that zombies were real, and were created by the use of some sort of poison or drug, though she couldn't find out what it was. Decades later, following up on her instinct about the creation of zombies, anthropologist Wade Davis found out at least part of the secret of the zombie making poison and wrote about it in his book, The Serpent and the Rainbow. There's lots of fun to be had here, great true ghost stories and conjure stories as well as weird asides about obscure laundry chemicals. Yes, you heard it right. Laundry chemicals. The other books we talk about in this episode are Of Mules and Men and Tell My Horse, both by Zora Neal Hurston and Zora Neale Hurston on Florida Food by Frederick Douglas Opie. (Allison highly recommends the Audible version of Of Mules and Men)I mistakenly referred to Ntozake Shange's memoir cookbook, If I Can Cook/You Know God Can as being by Zora. I have read both books, and they are right next to each other on my shelf of African diaspora cookbooks (yes, I have a shelf of them) and they are both excellent.

Franz Boas is remembered today as one of the most important figures in the history of anthropology. In the United States, he is widely created with creating the modern field of anthropology or at least being one of the key people involved in its creation. And yet despite this fact, no biography of the life of Franz Boas has ever been written -- until now. In the first volume of what will be a two-volume work, Rosemary Lévy Zumwalt tracks Boas's life from his birth in 1858 to his permanent appointment at Columbia University at the close of the nineteenth century. In this interview, channel host Alex Golub talks with Rosemary about the young man behind the legend, including Boas's romance with his wife Marie Krackowizer, the years he spent in the academic wilderness trying to find a permanent position, and his remarkable ability to balance life and family work. Along the way Rosemary and Alex discuss her writing project more broadly: How can we reconcile the image of Boas as a social justice activist with the fact that he trafficked in human remains? Would Boas have been a success if he did not have rich relatives to support him in what we would today call his 'adjunct years'? How do you successfully spend twenty years writing a two-volume biography of a prolific scholar who lived to be 82? For answers to these questions and more, please give a listen to this interview about Rosemary Lévy Zumwalt's Franz Boas: The Emergence of the Anthropologist (University of Nebraska Press, 2019). Alex Golub is associate professor of anthropology, University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Franz Boas is remembered today as one of the most important figures in the history of anthropology. In the United States, he is widely created with creating the modern field of anthropology or at least being one of the key people involved in its creation. And yet despite this fact, no biography of the life of Franz Boas has ever been written -- until now. In the first volume of what will be a two-volume work, Rosemary Lévy Zumwalt tracks Boas's life from his birth in 1858 to his permanent appointment at Columbia University at the close of the nineteenth century. In this interview, channel host Alex Golub talks with Rosemary about the young man behind the legend, including Boas's romance with his wife Marie Krackowizer, the years he spent in the academic wilderness trying to find a permanent position, and his remarkable ability to balance life and family work. Along the way Rosemary and Alex discuss her writing project more broadly: How can we reconcile the image of Boas as a social justice activist with the fact that he trafficked in human remains? Would Boas have been a success if he did not have rich relatives to support him in what we would today call his 'adjunct years'? How do you successfully spend twenty years writing a two-volume biography of a prolific scholar who lived to be 82? For answers to these questions and more, please give a listen to this interview about Rosemary Lévy Zumwalt's Franz Boas: The Emergence of the Anthropologist (University of Nebraska Press, 2019). Alex Golub is associate professor of anthropology, University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

Franz Boas is remembered today as one of the most important figures in the history of anthropology. In the United States, he is widely created with creating the modern field of anthropology or at least being one of the key people involved in its creation. And yet despite this fact, no biography of the life of Franz Boas has ever been written -- until now. In the first volume of what will be a two-volume work, Rosemary Lévy Zumwalt tracks Boas's life from his birth in 1858 to his permanent appointment at Columbia University at the close of the nineteenth century. In this interview, channel host Alex Golub talks with Rosemary about the young man behind the legend, including Boas's romance with his wife Marie Krackowizer, the years he spent in the academic wilderness trying to find a permanent position, and his remarkable ability to balance life and family work. Along the way Rosemary and Alex discuss her writing project more broadly: How can we reconcile the image of Boas as a social justice activist with the fact that he trafficked in human remains? Would Boas have been a success if he did not have rich relatives to support him in what we would today call his 'adjunct years'? How do you successfully spend twenty years writing a two-volume biography of a prolific scholar who lived to be 82? For answers to these questions and more, please give a listen to this interview about Rosemary Lévy Zumwalt's Franz Boas: The Emergence of the Anthropologist (University of Nebraska Press, 2019). Alex Golub is associate professor of anthropology, University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Franz Boas is remembered today as one of the most important figures in the history of anthropology. In the United States, he is widely created with creating the modern field of anthropology or at least being one of the key people involved in its creation. And yet despite this fact, no biography of the life of Franz Boas has ever been written -- until now. In the first volume of what will be a two-volume work, Rosemary Lévy Zumwalt tracks Boas's life from his birth in 1858 to his permanent appointment at Columbia University at the close of the nineteenth century. In this interview, channel host Alex Golub talks with Rosemary about the young man behind the legend, including Boas's romance with his wife Marie Krackowizer, the years he spent in the academic wilderness trying to find a permanent position, and his remarkable ability to balance life and family work. Along the way Rosemary and Alex discuss her writing project more broadly: How can we reconcile the image of Boas as a social justice activist with the fact that he trafficked in human remains? Would Boas have been a success if he did not have rich relatives to support him in what we would today call his 'adjunct years'? How do you successfully spend twenty years writing a two-volume biography of a prolific scholar who lived to be 82? For answers to these questions and more, please give a listen to this interview about Rosemary Lévy Zumwalt's Franz Boas: The Emergence of the Anthropologist (University of Nebraska Press, 2019). Alex Golub is associate professor of anthropology, University of Hawai‘i at Mānoa. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history