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Abstract The article presents the folklorist, essayist, journalist and anthropologist Edison Carneiro (1912-1972) and situates him among the \"lineages\" or intellectual affiliations in the context of studies on Afro-Brazilian religious groups. Describing the life of Edison Carneiro, his relationship with American anthropologist Ruth Landes and his participation in the folkloric movement, I look to situate Carneiro among the various intellectual trends found within the study of Afro-Brazilian religions. I argue that the author occupied an ambiguous position in terms of the African presence in the constitution of Afro-Brazilian religions, showing close proximities to Ruth Landes, Franklin Frazier, Ruth Benedict, Donald Pierson and Robert Park on the one hand, and Melville Herskovitz, Roger Bastide and Arthur Ramos on the other. Carneiro's studies of Candomblé de Caboclo express this double bind. Resumo O artigo apresenta o folclorista, ensaísta, jornalista e antropólogo Edison Carneiro (1912-1972) e sua posição entre as \"linhagens\" ou filiações intelectuais no cenário dos estudos sobre os cultos afro-brasileiros. Descreve a vida de Edison Carneiro, sua relação com a antropóloga americana Ruth Landes e sua participação no Movimento Folclórico. Busca-se perceber o seu lugar entre as tendências intelectuais do estudo das religiões afro-brasileiras. Sustenta-se que o autor teve uma posição ambígua em relação à presença da África na constituição das chamadas religiões afro-brasileiras. De um lado, Carneiro se aproxima-se de Ruth Landes, Franklin Frazier, Ruth Benedict, Donald Pierson e Robert Park e, de outro, de Melville Herskovitz, Roger Bastide, Artur Ramos. Seus estudos sobre o candomblé de caboclo expressam essa dupla vinculação.

Black Atlantic Religion illuminates the mutual transformation of African and African-American cultures, highlighting the example of the Afro-Brazilian Candomblé religion. This book contests both the recent conviction that transnationalism is new and the long-held supposition that African culture endures in the Americas only among the poorest and most isolated of black populations. In fact, African culture in the Americas has most flourished among the urban and the prosperous, who, through travel, commerce, and literacy, were well exposed to other cultures. Their embrace of African religion is less a \"survival,\" or inert residue of the African past, than a strategic choice in their circum-Atlantic, multicultural world. With counterparts in Nigeria, the Benin Republic, Haiti, Cuba, Trinidad, and the United States, Candomblé is a religion of spirit possession, dance, healing, and blood sacrifice. Most surprising to those who imagine Candomblé and other such religions as the products of anonymous folk memory is the fact that some of this religion's towering leaders and priests have been either well-traveled writers or merchants, whose stake in African-inspired religion was as much commercial as spiritual. Morever, they influenced Africa as much as Brazil. Thus, for centuries, Candomblé and its counterparts have stood at the crux of enormous transnational forces. Vividly combining history and ethnography, Matory spotlights a so-called \"folk\" religion defined not by its closure or internal homogeneity but by the diversity of its connections to classes and places often far away. Black Atlantic Religion sets a new standard for the study of transnationalism in its subaltern and often ancient manifestations.

American anthropologist Ruth Landes (1908-1991) conducted ethnographic fieldwork in candomblé centers, terreiros, in Salvador, Bahia, in 1938-1939. In her book City of Women (1947) and journal articles she recorded her observations on matrifocality and gender variance and portrayed Afro-Brazilian culture as dynamic and innovative. This article examines how Landes’s theory of culture, methods of fieldwork, and personal writing style went against the grain of the approaches taken by leading scholars at the time who treated Afro-Brazilian culture in terms of race-based psychological characteristics and “African survivals” and harshly critiqued her work.

This article considers the residual transcripts generated by a female ethnographer, Ruth Landes, through her notations, poetry, scribblings and other forms of data found in the archives. I show how these residual transcriptions are clues that serve as testaments to experiential bonds—both visible and yet hidden in Afrolatinx religions. Residual transcriptions operate as living archives that pose methodological challenges to how we think about the connections between ephemerality, temporality, and material culture. I consider the unofficial transcriptions found in an archive such as marginalia and scraps of paper with scribbled reflections and more data‐driven field notes as sites from which to theorize a new approach to archival and ethnographic methods. These notations, I argue, create their own pattern of events that make one aware of the alternate temporalities that archives can produce. Drawing on Afrolatinx ritual aesthetics and practices, specifically the spiritual séance tradition, I show how residual transcriptions tell circuitous stories about unverifiable yet vital connections.

This article presents Ruth Landes as a transitional figure in 20th-century anthropology between the culture and personality studies of the interwar years and the study of power and structural dynamics so important in the discipline by the end of the century. Expanding on Benedict's theory of culture pattern and employing the life history method, Landes highlights in her work relations of power in the structural dynamics of culture as she explores: the experience of social marginality; the making of the public symbolic order; the plurality of local knowledge systems; the role of the individual; what she called \"the moot problem of women and men\"; and the relationship of researcher and researched.

[...]the different \"national\" traditions borrow heavily from one another. [...]although Jeje Candomblé currently lives in the shadow of the more famous Ketu nation, Parés argues that the Jeje practitioners once reigned supreme in the Afro-Brazilian ritual realm. Toward the end of the 19th century the number of women in cult-leadership roles rose, in part because by this time women had greater access to capital and better chances of winning their freedom from slavery. The transition from male, to couple, to female cult-house leadership depended on economic and demographic factors rather than on any special religious competence imputed to a gender or sexual orientation.

Bears are represented in Minnesota’s archaeological record through rock art, effigy earthworks, and portable art, but most frequently through zooarchaeology. Most identified bone fragments are American black bears (Ursus americanus), with rare identifications of grizzly bears (U. arctos). These finds are found throughout the state, but are most frequent in the forested biomes of the Laurentian Mixed Forest and Eastern Broadleaf Forest. The sites are archaeological expressions of bear ceremonialism, culturally connected to the Dakota, Ojibwe, or related American Indian nations, and descriptions by native elders and cultural anthropologists Irving Hallowell and Ruth Landes. Analyses of body part representation and taphonomy (such as burned or calcined bone) allows interpretation of sites representing feasts or bear graves where the remains were respectfully placed. Traditions of bear ceremonialism in Minnesota also include cultural manifestations of bear power, such as by healers, warriors, spiritual societies, or clans.

Durante os anos de 1930 e 1940, Edison Carneiro, Arthur Ramos e Ruth Landes se encontraram no Candomblé, e por meio do seu diálogo — às vezes antagônico, às vezes amoroso —, transformaram essa religião. Carneiro empregou o Candomblé como um símbolo do Nordeste, Ramos o empregou como um símbolo do Brasil, e Landes, como um símbolo do feminismo internacional. O debate sobre o significado do Candomblé não foi meramente acadêmico, mas estabeleceu um novo padrão de gênero na liderança dos templos da Bahia. Ao contrário da história convencional, o Candomblé, uma religião que dava espaço igual a sacerdotes masculinos e femininos nos anos de 1930, se transformou, pela primeira vez nas décadas depois do encontro de Ramos, Carneiro e Landes, num matriarcado. No plano teórico e transcultural, este caso mostra que a imaginação das comunidades — inclusive a do Estado-nação -é um processo transnacional. A identidade nacional resulta não apenas da interação entre famílias de nações, mas também da luta entre comunidades superpostas pela autoridade de definir certos símbolos compartilhados – como o sacerdote adé, o homossexual. Esta interação pode mudar as vidas humanas e mesmo o curso da história. Throughout the 1930's and 40s, Edison Carneiro, Arthur Ramos and Ruth Landes have met in candomble, and their dialogues – sometimes antagonistic, sometimes lovingly – changed this religion. Carneiro used Candomble as a symbol of the northeast; Ramos used it as symbol of Brazil; and Landes, as a symbol of international feminism. The debate on the meaning of Candomble was not merely academic, and it established a new gender pattern in Bahian temples leadership. Opposing to conventional history, Candomble — a religion that gave equal space for male and female priests in the 1930's – became for the first time in the decades following the meeting between Ramos, Carneiro and Landes a matriarchate. In terms of theoretical and transcultural matters, this case shows that imagining communities – including nation-state – is a transnational process. National identity results not only from the interaction between groups of nations, but also from the dispute between overlapping communities on the authority of defining certain shared symbols – as the ade priest, the homosexual. This interaction can change human lives as well as the course of history.

The event is funded largely through contributions from, among others, the city of [Lod], the European Union, Office Depot, and the Bronfman Fund. It is the brainchild of Ruth Wasserman Lande, whose husband, Aviv, founded the Lod Community Foundation in 2008. The private organization cooperates with the municipality to find ways to improve Lod, which Wasserman Lande told The Jerusalem Post this week is \"one of the cities in Israel with the greatest gaps between the potential and the reality. \"Most Israelis have no idea about the Old City, all they know about Lod are the blood, drugs and crime. People don't know it's an 8,000-year-old city, older than Jaffa and Jerusalem, and that Rabbi Akiva [c.50-c.135 CE] lived here. It's a very important city for Jews. For Christians, it is the home of the Cathedral of St. George, the patron saint of England and Georgia, among other countries.\" RUTH WASSERMAN LANDE came up with idea for the 'Thousand Nights and Lod' festival and her husband, Aviv Wasserman, founded the Lod Community Foundation in 2008.

In response to research that spoke of weakening connections between Israel and the Diaspora presented by the likes of Prof. Sergio DellaPergola, [Ruth Lande] said, \"The connection between Israel and the Diaspora is at the top of the president's agenda.\" A worldwide Jewish youth forum was lacking, believes Lande, who added that \"The next generation of Jewish leadership can speak to people who are not connected [to the idea of Jewish peoplehood]. We want to create a forum where the audience will be young and there will be interactive debate with the communities.\"