A Study of Bagobo Tagabawa Folk Speech Using Murdock’s and Eugenio’s Classification

Around 60, 000 in number, the Bagobo people constitute one of the indigenous peoples in Davao, Philippines. This study analyzes the Bagobo Tagabawa folk speech, specifically their proverbs and riddles. Also, this study aims to help in preserving the Bagobo Tagabawa folk speech and fostering a better understanding and appreciation of their life, literature, and people. The researcher analyzed the 90 proverbs and the 97 riddles in form and style using the classification of the riddles of George P. Murdock and the category of proverbs used by Damiana Eugenio. The concept of cultural anthropology by Franz Boas was employed in the study to determine the cultural contents of each literary piece of the said indigenous group. Findings reveal that the Bagobo people have rich and varied folk literature, constituting an important part of Philippine national literature that could vanish amid modernization. This study has contributed to the preservation of the cultural materials of the Bagobo Tagabawa. Thus, it is hoped that it will make it easier for non-Bagobo Filipinos and the rest of the world to know and appreciate Bagobo folk speech. Furthermore, the researcher recommends that this study be disseminated among folklore enthusiasts to enrich the Bagobo Tagabawa folk speech analysis. This research can help the National Commission on Indigenous Peoples (NCIP) promote, protect, and recognize the culture of the indigenous peoples, particularly in the territory of Mindanao.

O koncepcjach prymitywizmu, sztuki ludowej i twórczości dziecięcej w pismach Stefana Szumana

Artykuł poświęcony jest koncepcjom estetycznym polskiego filozofa i teoretyka pedagogiki, Stefana Szumana (1898–1972). Jego zainteresowanie twórczością dziecka i sztuką ludową wpisuje się w szeroki w kulturze europejskiej początków XX w. zwrot ku „prymitywowi”, będący pochodną tyleż krytycznej oceny procesów modernizacyjnych i regeneracyjnych tęsknot, co ówczesnych badań antropologicznych nad strukturą społeczeństw pierwotnych i ich twórczością. Podobnie jak Franz Boas, który w swej teorii sztuki prymitywnej odrzucił model ewolucjonistyczny i utożsamienie „prymitywu” z niższym stadium rozwoju, Szuman podkreślał swoistość twórczości dziecięcej i sztuki ludowej. Nawiązując do etnologa neoewolucjonisty Maxa Richarda Verworna (pojęcie „ideoplastyki”) i do psychologicznych hipotez Jeana Piageta, w sztuce dziecka widział związek z organicznym rozwojem zdolności poznawczych i potrzebą ich uzewnętrzniania. Proponowana przez Szumana koncepcja wychowania przez sztukę, zakładająca nie tyle gotowy program kształcenia, co wspomaganie indywidualnego rozwoju uczniów, stała się częścią silnego w polskiej tradycji nurtu pedagogiki personalistycznej, reprezentowanej m.in. przez Henryka Rowida, Janusza Korczaka czy Antoniego Kenara.

On the Evolution of the Northwest Coast Indian Communities (A Soviet-American Discussion and Its Sequel)

The article is devoted to the discussion among Soviet and U.S. scholars about the social organization of the Indians of the Northwest Coast of North America. In the classic textbooks on “primitive history”, the Indians of this region—the Tlingit, Haida, Tsimshian and Kwakwaka’wakw (Kwakiutl)—are mentioned as examples of a high degree of social differentiation based on a (fishing and maritime) foraging economy and even as instances of pre-state structures. The proposed concepts were, to varying degrees, determined by external factors: personal political views, high-profile events, or government pressure. In 1897, Franz Boas recognized the potlatch ceremony—demonstrative exchanges of gifts and destructions of surplus, a practice exotic to Europeans—as an analogue of a credit operation. This interpretation, not empirically substantiated, originated from a public campaign to legalize potlatch. In the 1930s, Julia Averkieva, a Soviet intern of Boas, interpreted some fragments of her mentor’s teaching through the Marxist class theory framework, shifting the emphasis from potlatch to slavery: the Northwest Indians allegedly began the transition to slavery from a classless system in which the potlatch was an instrument for preserving property equality. Averkieva’s interpretation became canonical in the USSR, whilst also finding some reception outside the socialist camp. In the United States, relativistic cultural interpretations dominated; domestic evolutionary Marxist models were marginal and were not rooted in the Soviet tradition. However, after the collapse of the USSR, they also became part of the research mainstream, being criticized not only from the right, but also from the left—from anarchist viewpoints.

A diversidade cultural segundo a abordagem da antropologia evolutiva

Trata-se de um ensaio teórico em teoria antropológica a respeito da questão da diversidade cultural, a partir da perspectiva evolucionista. Inicialmente, toma-se como referência as contribuições de Morgan, além de insights de Tylor e Frazer. Em seguida, abordam-se algumas ressalvas críticas à perspectiva evolucionista defendidas pela antropologia cultural, a partir de Franz Boas e Ruth Benedict. Finalmente, conclui-se com uma reflexão sobre o imperativo de se preservar a diversidade das culturas, a partir de insights de Lévi-Strauss.

Encontros e ruídos entre a psicanálise freudiana e a antropologia de Franz Boas

O presente artigo visa analisar criticamente ecos do encontro de Sigmund Freud com o antropólogo alemão Franz Boas na Clark University em 1909, cujos termos presentes em suas conferências são de relevância para o esclarecimento de trocas epistêmicas e metodológicas da psicanálise com as teorias sociais, em especial, a antropologia social. Busca-se demonstrar como o projeto de Totem e Tabu ressoa à convocatória de Boas realizada na conferência Problemas psicológicos na antropologia. Mas a desconsideração freudiana às críticas ao evolucionismo feitas pelo antropólogo, por sua vez, produziu importantes ruídos ao diálogo entre as disciplinas. Explicitamos como a obra de Boas, em sua leitura específica do totemismo e da noção de inconsciente, precursora da linguística estrutural, foi um elo essencial para a aproximação dos saberes psicanalíticos e antropológicos no escopo do plano lógico de formalização resgatado na interlocução entre Lévi-Strauss e Lacan a partir da década de 1950.