El Centro Cultural Caras y Caretas y Network News Productora
Audiovisual Independiente Invitan a usted en el día del Periodista a
la Proyección del Film "El Refugio del Olvido"el día Jueves 7 de
Junio a las 19.30 en Centro Cultural Caras y Caretas | Venezuela 330-
370

Tel: 5354-6618

Mail: centrocultural@...

Web: www.carasycaretas.org
Entrada libre y gratuita.

En este tercer trabajo documental de Alhadeff, se recopilan
fragmentos de noticieros, los programas periodísticos de la
televisión y las publicidades de la época apoyando la guerra.
Imágenes del pueblo vivando a Galtieri, cuando el dictador a través
de una maquiavélica retórica triunfalista hizo creer a gran parte de
la ciudadanía que se podía recuperar las islas. Los testimonios de
los sobrevivientes del Crucero General Belgrano, de Margarareth
Thatcher (ex Primera Ministra Británica), de la televisión europea.
Las opiniones de los gobernantes defactos, diplomáticos, voluntarios,
soldados y un variado mosaico de comunicadores que participaron del
aparato propagandístico de la ultima dictadura militar y hoy se
muestran como defensores del sistema democrático.
Trailer del "Refugio del Olvido":

http://www.youtube.com/watch?v=vX2eqRs1snc

Ficha técnica: "El Refugio del Olvido" de Diego Maximiliano
Alhadeff   Producción Ejecutiva: Network News.  Asistente de
dirección: Norberto Merin Asistente de producción Susana Alonso
Edición: José Luis Gómez Guión y Dirección Diego Alhadeff

Datos  Técnicos: " El Refugio del Olvido" de Diego Alhadeff Buenos
Aires, Argentina –Agosto del 2002. Duración 40 minutos. Master
Betacam  SP Color.
                                                         Agradezco su
difusión.

Diego Alhadeff
Comunicador Audiovisual
Jefe de Producción
Miembro de Fopea (Foro de Periodismo Argentino)
Director gral. de Network News
Tel/fax: 4951-9943 o 15-66930788.
http://productoraaudiovisualindependiente.blogspot.com/

Mary Douglas hablando sobre Pureza y peligro, la obra que la
encumbraría en el selecto mundo de la antropología simbolica a través
del análisis de los conceptos de contaminación y tabú.
http://www.unsa.edu.ar/teorias/douglas.html

http://www.timesonline.co.uk/tol/comment/obituaries/article1805952.ece

From The Times
May 18, 2007
Professor Dame Mary Douglas
Challenging and wide-ranging social anthropologist whose ideas and
influence reverberated far beyond her discipline
undefined

Dame Mary Douglas was one of the outstanding British social
anthropologists of the latter half of the 20th century. Her books,
Purity and Danger (1966) and Natural Symbols (1970), were seminal for
anthropologists and were widely appreciated in other disciplines.

A Sunday Times survey of "Makers of the 20th Century" in 1991 listed
Purity and Danger among the 100 most influential nonfiction works
since 1945; only four women and four anthropologists made the list.

Starting as an Africanist, she branched out to cover contemporary
Western society, addressing such topics as risk analysis and
environmentalism, and food and consumption. Old Testament religion was
another interest, first in her famous discussion of the "abominations
of Leviticus", in Purity and Danger, and latterly in studies of
Numbers and Leviticus.

Douglas aroused strong opinions among fellow anthropologists, partly
because of her personality but also because of her dismissal of people
whose work she did not rate. "The time has come to topple Mary Douglas
from her pedestal" was the headline to an article in The Times
Literary Supplement.

Her intellectual self-confidence was combined with a sense of driving
purpose. Some found her divisive as she used her penetrating intellect
to force home a conclusion. She seemed to sense herself as an
outsider, although she stood in the central tradition of
Durkheim-descended British social anthropology. She held few
institutional positions in her discipline, but many of her ideas and
insights entered its general patrimony. As a follower of Durkheim she
had to contend with the different perspectives of those who looked to
Max Weber or Karl Marx.

Her interest in food as "a system of communication" provoked protests
in the House of Commons. Because some of this research had public
funding via the Social Science Research Council, MPs raised hostile
questions about its usefulness, and scathing references were made to
"the sociology of the biscuit". She justified herself vigorously,
claiming that study of the social costs of changes in eating habits on
grounds of advice, availability of food, and changes in price or
incomes was useful.

Mary Douglas was very much the product of her up-bringing. She was
born in San Remo in 1921, where her parents had stopped while
returning home from Burma. Gilbert Tew, her father, was a member of
the Indian Civil Service. Of working-class background, he won a
scholarship to read classics at Emmanuel College, Cambridge. He wrote
much on angling and in her last years Douglas edited his writings for
publication. She inherited her good looks and her religion from her
mother, Phyllis Twomey, an Irish Catholic.

When her mother died, Mary was 12 and her younger sister 9, and their
grandparents in Devon brought them up. The two girls were awarded
bursaries to board at Sacred Heart School in Roehampton. The nuns, if
not quite proxy parents, shaped Mary's values – values which would be
reflected in much of her work on institutions, rules, symbols and
hierarchy. The nuns may also have fired her ambition to excel; in her
later professional career she sought scholarly approbation and seemed
almost to court disciples.

After graduating in PPE at Oxford in 1943, she served in the Colonial
Office until 1947. This proved to be significant because Britain still
ruled a vast empire and she met a number of anthropologists. She then
enrolled as a research studen at the Oxford Institute of Social
Anthropology, headed by E. E. Evans-Pritchard, an Africanist and then
the leading practitioner of the discipline. Few universities offered
anthropology and the institute was the place for training as Africa
was the place for fieldwork.

Supported with a war veteran's grant, Douglas began fieldwork for her
DPhil in 1949, studying the Lele, a matrilineal society living on the
forest/ savannah divide in the remote highlands of the southern
Belgian Congo.

In 1951 she accepted an anthropology lectureship at University College
London and married in the same year. For the next few years she
concentrated on caring for her family and completing her doctorate (in
1953). She published her monograph, The Lele of Kasai, in 1963.
British reviewers were less than appreciative of research in
French-speaking Africa, and French anthropologists in turn did not
engage with work written in English. The book was, many years later,
translated into French.

Douglas returned to the Lele in 1987 and was depressed at the region's
ecological degradation and the complicity of the indigenised Catholic
Church in vicious witch-killing.

Purity and Danger – An Analysis of the Concepts of Pollution and Taboo
testified to an outstanding talent. Drawing widely on different
sources and disciplines and her Lele research, Douglas explored the
relationships between dirt, holiness, impurity and hygiene. The book
had a great impact outside anthropology, went through numerous
editions and was translated into at least 15 languages.

Natural Symbols (1970) received a more mixed reception among
anthropologists. It was felt to have taken the insights of Purity and
Danger too far, and some disliked its defence of Catholic traditionalism.

It introduced the "group" and "grid" tools of analysis, so
characteristic of her later work.

The first referred to the clarity of the boundaries around a group to
which people belong; the second to the strength of the rules which
govern how people relate to one another. Thus, a hierarchical society
with strong ties scores highly on group and grid, but an individualist
or market-driven one will be weak on both.

In these years Douglas also emerged as something of a public figure,
writing frequently in New Society (a social science weekly founded in
1962) and giving talks on the BBC Third Programme, many of which were
published in The Listener.

She was promoted to a personal chair at UCL in 1970, one of a very few
women professors in the social sciences in Britain. Family and
research were her priorities; she avoided university committees and
was never head of department. Although not a feminist, she brought to
her work the feminine concerns of the home, its meals and upkeep, the
domestic rituals of cleaning, shopping and marking special events with
friends and family Douglas spoke rapidly in lectures and seminars, and
students quickly became aware of her energy, engagement with the
subject to hand and her remarkable intellect. But she was also
formidable; forthrightly and doggedly challenging what she regarded as
slipshod thinking or careless expression.

Having "done" Africa, her interests extended to contemporary Western
society; she published on such subjects as risk analysis and the
environment, consumption and welfare economics, and food and ritual,
all increasingly cited outside anthropology circles. The World of
Goods (1978), for example, was written with an econometrician, Baron
Isherwood, and was a pioneering work on economic anthropology.

Douglas could spot the symbolic significance of the most humdrum
activities such as the choice of food and seating arrangements at
meals. She argued that the changes in Vatican II, affecting the Mass,
abstinence and the habits worn by some religious orders weakened the
social rituals and thereby the social boundaries of Catholicism.
Indeed, some complained that on occasion her work displayed her
religion too openly; one critic dismissed Natural Symbols as Roman
Catholic propaganda.

It would be difficult to understand Douglas without appreciating her
devotion to her husband James. Both had parents from the Anglo-Indian
world and inherited their Catholicism from their mothers. James
Douglas was director of the Conservative Research Department between
1970 and 1974.

Widely respected for his intellect and ability to transcend
disciplinary boundaries, he stimulated and encouraged her to look
beyond anthropology in her work. She turned down offers of chairs
elsewhere because of her concern for his career. Both were
Conservatives of the R. A. Butler kind, even Christian Democrats. They
were out of sympathy with Thatcherism and Reaganism, regarding the
emphasis on competition and individualism as a licence for selfishness
and a cause of social divisions. By 1977, with their children grown up
and James having retired, Mary Douglas, finding British university
life less congenial (the anthropology department at UCL was becoming
increasingly factionalised), opted to spend the next 11 years in the
US. After four years (1977-81) as Foundation Research Professor of
Cultural Studies at the Russell Sage Institute in New York, she moved
to Northwestern University as Avalon Professor of the Humanities with
a remit to link the studies of theology and anthropology. She was
elected FBA in 1989 and appointed CBE in 1992.

In the 1970s she had begun a productive collaboration at Sage with
Aaron Wildavsky, the brilliant political scientist at the University
of California Berkeley. They co-wrote Risk and Culture(1982);
subtitled "An essay on the selection of technologies and environmental
dangers", it studied the perceptions of risk prompted by the concerns
of the US ecological movement. Ten years later she collected a volume
of essays on the theme of Risk and Blame. In 1987 she published the
influential How Institutions Think.

In later years she studied the impact of modernisation on religion,
noting the revival of traditional and even fundamentalist religions,
for example Christianity in the US and Islam in the Middle East. She
also immersed herself in the Old Testament, learning Hebrew and
drawing on the help of Hebrew scholars to produce In the Wilderness
(1993), a study of the book of Numbers, and Leviticus; A Literature
(1999).

In her eighties she did not slow down in spite of a serious illness
and a mugging in Waterlow Park, North London, on her return from
church. She continued to write and travel, receiving awards and giving
distinguished lectures. She enjoyed domestic chores and she and James
(both fine cooks) were generous hosts at their house on the Holly
Lodge estate in Highgate, London. They had simple tastes, were not
particularly interested in the arts, and most of all enjoyed vigorous
discussion, leavened with a little gossip about politics and academe.
Until James's death in 2004 theirs was a marriage of minds as well as
hearts.

Douglas was appointed DBE in the last New Year's Honours List. She is
survived by two sons and a daughter.

Professor Dame Mary Douglas, anthropologist, was born on March 25,
1921. She died on May 16, 2007, aged 86

Clifford Geertz señala la necesidad de considerar más profundamente
las cuestiones metodológicas dentro de la antropología
http://www.unsa.edu.ar/teorias/teoriaII.html

(Gracias por ayudarnos a difundir esta información)

El Decanato de Extensión de la Universidad Simón Bolívar, en el marco del Festival "Del cuento a la canción", invita al taller:
SONIDOS DE LA COSTA DEL PERÚ
Fecha: Miércoles 16 de mayo de 2007
Horario:  09:00 a.m. a 05:00 p.m.
Duración del curso: Diez  (10) horas académicas
Lugar: Universidad Simón Bolívar - Decanato de Extensión

Información:
edu-permanente@...  
(0212) 906.31.58  

Prof. Javier Lazo  y César Ballumbrosio (Músicos, compositores e investigadores peruanos)
El Taller consiste, principalmente, en un acercamiento a la cultura afroperuana y sus manifestaciones. Posteriormente, se iniciará una reflexión en torno al desarrollo de ciertas tendencias musicales actuales inspiradas en dichas tradiciones.
 

Contenidos

1.     Breve historia de los negros en el Perú.- llegada de los negros al Perú, documentación de cronistas, recopilación del Obispo de Trujillo Martínez de Compañon.

2.   La música negra del campo.- Práctica musical de las poblaciones negras del valle de chincha, Música negra campesina,  principales personajes (Don Amador Ballumbrosio).

3. Las primeras fusiones.- Los primeros músicos de la ciudad en el campo, el rock y lo afroperuano, presencia de César Calvo poeta peruano.

4.     las nuevas tendencias.- principales tendencias, desde el rock hacia el hip hop, pasando por la electrónica y la trova.



Metodología
Exposición y música en vivo,  práctica musical y dinámicas de juego.

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En diálogo con el historiador Roger Chartier, Pierre Bourdieu explica
cómo ha utilizado a través de su obra la noción de campo y el concepto
de habitus.
http://www.unsa.edu.ar/teorias/posgrado.html

Nuestro sitio está trabajando para vincular cátedras y departamentos
sobre teoría e historia de la antropología

http://www.unsa.edu.ar/teorias/index.html

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Lévi-Strauss explica qué es para él la etnología y cómo llegó a ser
etnólogo, haciendo referencia, sobre el final, al significado de
Tristes trópicos.

http://www.unsa.edu.ar/teorias/biografias.html

Linea de Tiempo de Teoría Antropológica
http://www.unsa.edu.ar/teorias/enfoques.html

El sitio TEORIA E HISTORIA DE LA ANTROPOLOGIA puede ser de su interés
http://www.unsa.edu.ar/teorias/index.html

Hola, los invitamos a entrar a la nueva dirección de la página de la
Revista Vorágine, Versión Etnohistórica, de los estudiantes de la
licenciatura en Etnohistoria de la Escuela Nacional de Antropología e
Historia (México)

Leer articulo
http://weblog.educ.ar/educacion-tics/archives/009100.php

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Invitación para ver el Documental "EL Refugio del Olvido" de Diego
Alhadeff

El dia Lunes 23 Abril a las 17.30 hs. y el dia Sábado 28 de abril a
las 19.30 hs.

                                          En el Complejo Tita Merello
                                                     Suipacha 442.

En este tercer trabajo documental de Alhadeff ,se recopilan
fragmentos de noticieros, los programas periodísticos de la
televisión, las publicidades de la época apoyando la guerra.
Imágenes del pueblo vivando a Galtieri, cuando el dictador a través
de una maquiavélica retórica triunfalista hizo creer a gran parte de
la ciudania que se podía recuperar las islas. Los testimonios de los
sobrevivientes del Crucero General Belgrano, de Margarareth Thatcher
(ex Primera Ministra Británica), de la televisión europea. Las
opiniones de los gobernantes de facto, diplomáticos, voluntarios,
soldados y un variado mosaico de comunicadores que participaron del
aparato propagandístico de la ultima dictadura militar y hoy se
muestran como defensores del sistema democrático.

Trailer del Refugio del Olvido:
http://www.youtube.com/watch?v=vX2eqRs1snc

Diego Alhadeff
Comunicador Audiovisual
Miembro de FOPEA {Foro de Periodismo Argentino}
Jefe de Producción
Director gral. de Network News
Tel/fax: 4951-9943 o 15-66930788.
http://productoraaudiovisualindependiente.blogspot.com/

__________________________________________________
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Espacio para todos tus mensajes, antivirus y antispam ¡gratis!
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Agradezco la promoción que puedan hacer entre el público,
estudiantes e intelectuales.


Cárdenas, Felipe, 2007, Antropología en perspectiva ambiental,
Universidad de La Sabana

Pueden bajarlo y adquirirlo

en:

http://www.epigrafe.com/contenido/lib_detalle.asp?lib_id=112

Espero  sea un aporte,


Cordialmente,


Felipe Cárdenas

V Conferencia Internacional sobre Ciencia y Tecnología en Arqueología y Conservación
Baeza, España, 7-10 de Julio, 2007

-  Plazo de inscripción: Desde el 30 de marzo hasta el 15 de junio de 2007.
(El plazo pra ponencias ya culminó)

La conferencia ser realizará en la sede Antonio Machado de la Universidad Internacional de Andalucía (UNIA) en Baeza (Jaén).

-La inscripción se realizara tan pronto se realice el pago de la cuota.
-La organización confirmará la inscripción por correo electrónico.
-El número de plazas es limitado por lo que las inscripciones se realizarán por orden de llegada.

 Para formalizar la inscripción es necesario rellenar la ficha de inscripción adjunta, así como la formalización del pago de la cuota de inscripción. Es necesario el envío a la organización, por fax o mail (debidamente escaneado), del resguardo de pago al número de cuenta:

Sitio de interés http://www.unsa.edu.ar/teorias/index.html

http://www.youtube.com/watch?v=vX2eqRs1snc

Diego Alhadeff
Comunicador Audiovisual
Jefe de Producción
Miembro de Fopea (Foro de Periodismo Argentino)
Director gral. de Network News
Tel/fax: 4951-9943 o 15-66930788.
http://productoraaudiovisualindependiente.blogspot.com/

__________________________________________________
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(disculpe si este mensaje les ha llegado por más vías)

Querido/a colegas,

Nos complace comunicar que la asociación de Antropólogos Iberoamericanos
en Red (AIBR), tras propuesta de su Junta Directiva reunida el 4 de enero
de 2007, ha presentado la candidatura del antropólogo Fredrik Barth para
el premio Príncipe de Asturias en la categoría de Ciencias Sociales, 2007.

Como probablemente sepa, desde la creación de estos galardones sólo en
una ocasión se ha concedido el premio a un representante de la disciplina,
que fue el caso de Julio Caro Baroja en 1983.

En este momento estamos solicitando el apoyo tanto a nivel institucional
como a nivel individual a todas las entidades, nacionales e
internacionales, que consideramos pueden estar interesadas en formar parte
de esta presentación.

Nos gustaría invitarle a apoyar dicha candidatura, así como a solicitar
este apoyo a su institución o departamento, para que pueda ser incluido en toda la documentación de la enviada a la Fundación Príncipe de Asturias.

Para tal fin, puede encontrar el formulario de apoyo individual, así como el modelo de carta y toda la información en:
http://www.aibr.org/antropologia/aibr/barthform.php

Le rogamos dé la mayor difusión a este comunicado.

Muchas gracias y un saludo cordial,

 
Sergio D. López Martínez
Presidente
slopez@...

María Elena Collado Sánchez
Directora de Comunicación
malena.cs@...

Amable Concha González
Socio representante de la comisión promotora PPA
acongonz@...

---------------------------------------------------------------------
Tu dirección de suscripción a este grupo es linomeneses@...
Para darte de baja, envía un mensaje a 
aibrantropologia-baja@...
Para obtener ayuda, visita http://www.egrupos.net/grupo/aibrantropologia

Hoy martes 6 de marzo murió a los 77 años el sociólogo Jean Baudrillard.
http://news.bbc.co.uk/2/hi/europe/6425389.stm
http://fr.wikipedia.org/wiki/Jean_Baudrillard
http://es.wikipedia.org/wiki/Jean_Baudrillard
http://en.wikipedia.org/wiki/Jean_Baudrillard

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