Other anthropologies and other histories of the argentine anthropology

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It's interesting that many people didn't know how to define what I was doing: Cortazar said it was NOT folklore, comrades who read in public the report on population, which was anything but NOT anthropology; Palavecino: that I first had to crawl before flying; some others that my things we...

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Autor principal: Guber, Rosana
Formato: Artículo revista
Lenguaje:Español
Publicado: Facultad de Filosofía y Humanidades. Museo de Antropología 2010
Acceso en línea:https://revistas.unc.edu.ar/index.php/antropologia/article/view/5458
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Revista del Museo de Antropología de Universidad Nacional de Córdoba
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institution Universidad Nacional de Córdoba
institution_str I-10
repository_str R-372
container_title_str Revista del Museo de Antropología
language Español
format Artículo revista
author Guber, Rosana
spellingShingle Guber, Rosana
Other anthropologies and other histories of the argentine anthropology
author_facet Guber, Rosana
author_sort Guber, Rosana
title Other anthropologies and other histories of the argentine anthropology
title_short Other anthropologies and other histories of the argentine anthropology
title_full Other anthropologies and other histories of the argentine anthropology
title_fullStr Other anthropologies and other histories of the argentine anthropology
title_full_unstemmed Other anthropologies and other histories of the argentine anthropology
title_sort other anthropologies and other histories of the argentine anthropology
description It's interesting that many people didn't know how to define what I was doing: Cortazar said it was NOT folklore, comrades who read in public the report on population, which was anything but NOT anthropology; Palavecino: that I first had to crawl before flying; some others that my things were a mixture of sociology, human geography, history; others that were bolder spoke of applied anthropology, etc. /.../ But I want to reiterate my detachment from being included as a member of the community of academic anthropologists. My decision was made at the time, well thought out and meditated: to try to do something that I didn't know very well what it was, but I did know that I didn't have to do what academics do (Bilbao 2003, personal communication).Nevertheless, Santiago Bilbao had graduated with the first cohort of anthropological science graduates from the UBA in 1963. His paths took him from the comparsas of the porteño carnival to the works of the Chaco, the migrants from Santiago and the "worker-owners" of the Campo de Herrera cooperative in Tucumán, until he settled in Venezuela and collaborated with potato and banana producers, ending up writing about the Argentinean sections of two foreign anthropologists: Alfred Métraux and Roberto Lehmann-Nitsche. The decision of his "detachment" to be framed in some academic classification, very typical of a personality inexorably committed to social practice and fieldwork, which for him were synonyms, was one of the many options taken by anthropologists and other social scientists in the 1960s and 1970s. This option encloses, like everything he did, a quarry of senses that an anthropology of anthropology is able to exhume.
publisher Facultad de Filosofía y Humanidades. Museo de Antropología
publishDate 2010
url https://revistas.unc.edu.ar/index.php/antropologia/article/view/5458
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spelling I10-R372-article-54582024-11-04T18:06:02Z Other anthropologies and other histories of the argentine anthropology Otras antropologías y otras historias de la antropología argentina Guber, Rosana It's interesting that many people didn't know how to define what I was doing: Cortazar said it was NOT folklore, comrades who read in public the report on population, which was anything but NOT anthropology; Palavecino: that I first had to crawl before flying; some others that my things were a mixture of sociology, human geography, history; others that were bolder spoke of applied anthropology, etc. /.../ But I want to reiterate my detachment from being included as a member of the community of academic anthropologists. My decision was made at the time, well thought out and meditated: to try to do something that I didn't know very well what it was, but I did know that I didn't have to do what academics do (Bilbao 2003, personal communication).Nevertheless, Santiago Bilbao had graduated with the first cohort of anthropological science graduates from the UBA in 1963. His paths took him from the comparsas of the porteño carnival to the works of the Chaco, the migrants from Santiago and the "worker-owners" of the Campo de Herrera cooperative in Tucumán, until he settled in Venezuela and collaborated with potato and banana producers, ending up writing about the Argentinean sections of two foreign anthropologists: Alfred Métraux and Roberto Lehmann-Nitsche. The decision of his "detachment" to be framed in some academic classification, very typical of a personality inexorably committed to social practice and fieldwork, which for him were synonyms, was one of the many options taken by anthropologists and other social scientists in the 1960s and 1970s. This option encloses, like everything he did, a quarry of senses that an anthropology of anthropology is able to exhume. Es interesante que mucha gente no supiera definir lo que yo hacía: Cortazar decía que NO era folklore, compañeros que leyeron en público el informe sobre poblamiento, que era cualquier cosa pero que NO era antropología; Palavecino: que primero tenía que arrastrarme antes de volar; algunos otros que mis cosas eran una mezcla de sociología, geografía humana, historia; otros más audaces hablaban de antropología aplicada, etc.etc. /…/ Pero quiero reiterar mi desapego a que me incluyan como miembro de la comunidad de antropólogos académicos. Mi decisión fue en su momento, bien pensada y meditada: tratar de hacer algo que no sabía muy bien qué era, pero sí sabía que no tenía que hacer lo que hacen los académicos (Bilbao 2003, comunicación personal).Pese a todo, Santiago Bilbao se había graduado con la primera cohorte de licenciados en ciencias antropológicas de la UBA en 1963. Sus caminos lo llevaron desde las comparsas del carnaval porteño hasta los obrajes del Chaco, los migrantes santiagueños y los “obreros-dueños” de la cooperativa de Campo de Herrera en Tucumán, hasta que se radicó en Venezuela y colaboró con productores de papa y de banano, para terminar escribiendo sobre los tramos argentinos de dos antropólogos extranjeros: Alfred Métraux y Roberto Lehmann-Nitsche. La decisión de su “desapego” a quedar encuadrado en alguna clasificación académica, muy propia de una personalidad inexorablemente comprometida con la práctica social y el trabajo de campo, que para él eran sinónimos, fue una de las tantas opciones que tomaron los antropólogos y otros cientistas sociales en los años 60-70. Esa opción encierra, como todo lo que él hizo, una cantera de sentidos que una antropología de la antropología está en condiciones de exhumar. Facultad de Filosofía y Humanidades. Museo de Antropología 2010-12-26 info:eu-repo/semantics/article info:eu-repo/semantics/publishedVersion application/pdf https://revistas.unc.edu.ar/index.php/antropologia/article/view/5458 10.31048/1852.4826.v3.n1.5458 Revista del Museo de Antropología; Vol. 3 No. 1 (2010); 169-170 Revista del Museo de Antropología; Vol. 3 Núm. 1 (2010); 169-170 Revista del Museo de Antropología; v. 3 n. 1 (2010); 169-170 1852-4826 1852-060X 10.31048/1852.4826.v3.n1 spa https://revistas.unc.edu.ar/index.php/antropologia/article/view/5458/5904 Derechos de autor 1969 Rosana Guber

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