By George E. Marcus
Utilizing cultural anthropology to research debates that reverberate during the human sciences, George E. Marcus and Michael M. J. Fischer glance heavily at cultural anthropology's prior accomplishments, its present predicaments, its destiny path, and the insights it has to supply different fields of research. the result's a provocative paintings that's very important for students drawn to a serious method of social technology, paintings, literature, and heritage, in addition to anthropology. This moment version considers new demanding situations to the sector that have arisen because the book's unique e-book.
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Additional info for Anthropology as Cultural Critique: An Experimental Moment in the Human Sciences
The arrogance of the yeshiva students toward the townspeople, as reflected in the anecdote told by Epstein, is more outspoken than what we found in Bar-Ilan’s memoirs. The student who asked the question to the Netziv accused the people of the town of “spiritual degradation and obtuseness,” because they did not accord the yeshiva the honor due to it. A Shtetl with a Yeshiva: The Case of Volozhin 47 For his part, the Netziv defended the people of Volozhin and rejected the charge against them. Indeed, in contrast to the removed and arrogant tone of the writings of Bar-Ilan and Epstein, other voices can heard in memoirs written by graduates of the Volozhin Yeshiva.
Not only was the Volozhin yeshiva no longer dependent on money from the community of Volozhin, but the tables were now turned: the yeshiva became an important source of livelihood for many townspeople. The yeshiva students rented rooms in the homes of townspeople, and they generally ate in those homes. For these services, the students paid in full with the stipends they received from the yeshiva. We do not possess exact data regarding the role played by the yeshiva in the livelihood of the townspeople.
For the moment, unfortunately, there are no such finely tuned studies of Polish urban demography in the eighteenth century. Moreover, the argument for insularity is vitiated considerably by a review of the patterns of residence of Jews. Except for large crown cities like Poznan´ and Lwów, there was no residential segregation. 20 The tendency of Jews to live on the marketplace (rynek) intensified this phenomenon. For example, Jews occupied more than half the dwellings on the marketplace in Dobromil (68%), ancut ´ (84%), Chyrów (59%), and Sieniawa (87%).
Anthropology as Cultural Critique: An Experimental Moment in the Human Sciences by George E. Marcus