9,681 matches
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work and study that were available at the moment: “[In the restaurant, I found] Mauss, Lévy-Bruhl, R. Maunier, Simiand and two others whose name I did not retain. I spoke a little with each of them. Maunier who, besides functioning as a Professor at the Faculty of Law, is also the President of the Folklore Society, took my address in order to send me invitations to the meetings of this Society; Mauss has the nicest Alsatian accent; Maunier, who comes from
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twenty persons at most. (In Vendryès’ course, I am the only woman, together with seven men.) Anyhow, Anton, if there were but the enthusiasm and the interest that our research raises [at home], I would still have to consider it as being much above what is done here. I hope that the practical works (travaux pratiques) at the Institute of Ethnography or the meetings of the Folklore Society, where I will go for the first time on Thursday, December 15, will
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stuff” (14.XII.1932). This was indeed in total contrast with the wide audience of Sociology among the students of the University in Bucharest and with the large interdisciplinary teams that went to do fieldwork in Romanian villages every summer as we mentioned above. As a result, Cristescu would often wonder, even during her second year in Paris, about the essential purpose of her French fellowship: “Why am I here and not in the country where, who knows, an exam of
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This was indeed in total contrast with the wide audience of Sociology among the students of the University in Bucharest and with the large interdisciplinary teams that went to do fieldwork in Romanian villages every summer as we mentioned above. As a result, Cristescu would often wonder, even during her second year in Paris, about the essential purpose of her French fellowship: “Why am I here and not in the country where, who knows, an exam of capacitate [needed to get
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fellowship: “Why am I here and not in the country where, who knows, an exam of capacitate [needed to get the license to teach] would give meaning to my life? Out of vanity? Because A. was going to study abroad as well? And the next year, and after that? I don’t know to will anymore. I lack the sense of orientation. Life turns around me, huge and incomprehensible, as if before blind eyes” (Ș.C. to A. Golopenția, 4.XII
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life? Out of vanity? Because A. was going to study abroad as well? And the next year, and after that? I don’t know to will anymore. I lack the sense of orientation. Life turns around me, huge and incomprehensible, as if before blind eyes” (Ș.C. to A. Golopenția, 4.XII.1933). “Yesterday evening a group of women students were talking in the restaurant, at a table near me, about the irresponsibility (inconștiența) of those who work without envisioning a
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only) and in fact?! God knows what we are doing! We look, each of us, for our golden calfă and let pass our life, our life that is not ours” (21.V.1931). “Last year, in Paris, I entered (‘learned as I was’) in a serious scientific milieu. True, it took me out of my ‘almost ripe’ sociologist’s old habits, but once I shook the ashesă (for I had burntă) I could again set going; of course, by starting anew
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of mine with Ernest: I never understood what our historical connection with the primitives from Australia or who knows where might be and why do so many of us, who went to study abroad (Nelu, himself and, it appears, you as well), have to study them in such detail. For we must not forget one thing: we are not doing comparative ethnography, not even Romanian ethnography, but the sociology of Romanian society, which can’t be separated from the history of
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would have set you to learn Lituanian (you didn’t expect this, did you?) and to compare our folktales with the Lituanian ones, or our doinas with their dainos (sing. daina), the parallelism with respect to motives, form, and music as well, being most striking. And this would have been enough to fill a human life. Lituanians are the only ones, among the Indo-European peoples of today, who saw the Dacians - on their way from India to the Baltic Sea they
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of books. And how many more, besides the Lituanians and rather than the ‘primitives’? You see, I have a great fear that, besides being rather few and needy, we loose ourselves in things that, for us, aren’t absolutely necessary, as they are for the Occidental researchers, who can afford to study other people, since they have more or less finished [the work] at home. I don’t want you to misunderstand me. I am not telling you all these thoughts
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t want you to misunderstand me. I am not telling you all these thoughts in order to accuse you of anything. But, rather, I share them with a good fellow traveller (tovarăș de drum). I tell all this to myself as well and often wonder if I am not erring likewise, even more than anybody else. For it isn’t bad (nu strică) to judge oneself from time to time, looking right and left to see where one stands. For us
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tried to show him that these terms are part of a whole system, that guides our research. ‘Oui, je le sais, mais c’est que précisément il ne s’agit pas de concilieră’ etc. I mention all this to you as a simple curiosity. The conversation continued for a while. I closed it by promising to read some field notes to him./ I am happy to learn that people are working on methodology in Bucharest. There are many things to reconcile
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the effort of putting it in writing: the conditions of its scientific formulation will act like a reducing agent upon the diverging opinions of those who are willing to accept it. If it is among these conditions, intuition imposes itself as the normal method of research. Personally, I accept it, to the extent that it expresses - maybe not in the most proper way - the need to get to the inner workings of the reality to be studied. I wonder, however, whether
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to overcome the national phase” and to establish universal methods (12), citing Descartes who declared he wrote even for the Turks, or Pascal who mentioned that a scientist might have a homeland, but a science never did. To Bouglé, sociology as practiced “in Central Europe” was exaggeratedly political and national. Gusti’s insistence on the monographic research of Romanian villages, he thought, stemmed out of the ideological “conviction that rural population, with its conservation of precious customs and practices, was the
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special circumstances of Romania. This method (...) stems from the decision to clarify social reality by means of the immediate and simultaneous study of all its facets (...). It has no relation whatsoever with the Romanian villages [that were attesting traditionally conservative as well as urbanizing trends at the time] and corresponds to the attitude one could have with respect to any social unit: a region, cities, countries, groups of countries or the humanity as a whole. The fact that the Romanian School
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of Romania. This method (...) stems from the decision to clarify social reality by means of the immediate and simultaneous study of all its facets (...). It has no relation whatsoever with the Romanian villages [that were attesting traditionally conservative as well as urbanizing trends at the time] and corresponds to the attitude one could have with respect to any social unit: a region, cities, countries, groups of countries or the humanity as a whole. The fact that the Romanian School of sociology
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the Romanian villages [that were attesting traditionally conservative as well as urbanizing trends at the time] and corresponds to the attitude one could have with respect to any social unit: a region, cities, countries, groups of countries or the humanity as a whole. The fact that the Romanian School of sociology has applied this method during a whole decade mostly to [the study of] villages is the consequence of Romania’s social structure, which is rural to a large extent, and
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Brauner’s letter of [3.IV.1933] contains a number of “sketches” that are precious for their vivid and humorous details. These narratives, written on the spot, concern three main topics: 1. the division into or affiliation between disciplines such as folklore, anthropology, ethnology and musicology; 2. the conditions under which a musical corpus could be considered relevant; and 3. the conception of the ethnographic film in the two countries. Meeting Schaeffner, who would later on become one of the French
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shocked to discover not only that folklore was a four-letter word for the musicologists at Trocadéro, but also that their extensive research lacked the rigor to which he had been accustomed in Gusti’s “monographic” teams, where he had worked, as mentioned, under the exceptional guidance of Constantin Brăiloiu: “Since I busy myself with collecting Romanian popular songs, I thought I should see what they do here, for with them being occidentals and us orientals, I’ll have plenty to learn
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Brauner, you hit the jackpot and will learn a lot indeed.’ So, I ask him to make the effort and explain to me what they do, while promising that I’ll do whatever I can to understand it. He started as follows: ‘Here, in this hall (it was a three by two meters hall) we have the discothèque (the word was pronounced proudly and forcibly). In these archives of songs we have melodies from all over the world’. (As for me
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was a three by two meters hall) we have the discothèque (the word was pronounced proudly and forcibly). In these archives of songs we have melodies from all over the world’. (As for me, seeing that the archives contained about as much as what we collect in a single village during a campaign, I dared to ask whether they also had melodies from Romania.) “How not? Look!” And he opened a little drawer that contained five records sung, by who would
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three by two meters hall) we have the discothèque (the word was pronounced proudly and forcibly). In these archives of songs we have melodies from all over the world’. (As for me, seeing that the archives contained about as much as what we collect in a single village during a campaign, I dared to ask whether they also had melodies from Romania.) “How not? Look!” And he opened a little drawer that contained five records sung, by who would you think
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whether they also had melodies from Romania.) “How not? Look!” And he opened a little drawer that contained five records sung, by who would you think? By master Mihail Vulpescu, the famous and immortal. Then I took heart and, shy as I was, I started to ask: ‘Well, my dear sir, I am very moved by the anthropology that you practice even with respect to music, but what about the songs of Mr. Vulpescu, or rather, which are the conclusions you
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what about the songs of Mr. Vulpescu, or rather, which are the conclusions you draw from this material? Personally, for in this (that is, in Romanian music) I have some knowledge, I dare ask you to give me some indications as to how you collect this music, or rather what method you are using on the field for, be it ethnography or anthropology or whatever you call it, I still don’t understand a bit what you’re doing, or rather
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Vulpescu’s songs because the occasion to do so presented itself and that, indeed, they had no relevance, that he could see by himself that they cannot be used, but that what they do in their colonies is indeed apocalyptic. As a curious and scientific (with the accent on the last i) man, I asked him to enlighten me in this respect as well. And he told me that, right now, they have a formidable expedition in Mexic, where they hope
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