Bruce Mannheim
2021
Mannheim, Bruce
The social (and cultural, and syntactic, and semantic) life of generics Journal Article
In: Language in Society, vol. 50, no. 4, pp. 605-618, 2021.
@article{Mannheim2021,
title = {The social (and cultural, and syntactic, and semantic) life of generics},
author = {Bruce Mannheim},
doi = {10.1017/S0047404521000336},
year = {2021},
date = {2021-09-01},
urldate = {2021-09-01},
journal = {Language in Society},
volume = {50},
number = {4},
pages = {605-618},
abstract = {Recent work in linguistics, philosophy, and psychology suggests that the distinction between generic and specific (singular) reference is foundational to concept formation, and hence of special interest to social scientists. Generics provide the first-language learner with external evidence of the integrity of a word/concept cluster, partially filling in the scaffolding of concepts. As such, they are replicators, critical to the transmission of concepts across populations and across time. Generics are tacitly normative. As they refer to the constitutive properties of a concept rather than to its object, they tell us what—in a given social setting—a proper instance of the concept should look like. Generics sustain and reproduce social stereotypes, including—and perhaps especially—ethnoracial, class, and gender stereotypes. (Generics, conceptual formation, ethnography, tokenization, materiality)*},
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Recent work in linguistics, philosophy, and psychology suggests that the distinction between generic and specific (singular) reference is foundational to concept formation, and hence of special interest to social scientists. Generics provide the first-language learner with external evidence of the integrity of a word/concept cluster, partially filling in the scaffolding of concepts. As such, they are replicators, critical to the transmission of concepts across populations and across time. Generics are tacitly normative. As they refer to the constitutive properties of a concept rather than to its object, they tell us what—in a given social setting—a proper instance of the concept should look like. Generics sustain and reproduce social stereotypes, including—and perhaps especially—ethnoracial, class, and gender stereotypes. (Generics, conceptual formation, ethnography, tokenization, materiality)*
2018
Mannheim, Bruce
The Future of the Oppressed Languages in the Andes Book Chapter
In: pp. 207-230, University of Notre Dame Press, 2018, ISBN: 9780268103712.
@inbook{Mannheim2018,
title = {The Future of the Oppressed Languages in the Andes},
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year = {2018},
date = {2018-05-30},
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Mannheim, Bruce
Preliminary Disciplines Journal Article
In: Signs and Society, vol. 6, no. 1, pp. 111-119, 2018.
@article{Mannheim2018b,
title = {Preliminary Disciplines},
author = {Bruce Mannheim},
doi = {10.1086/694552},
year = {2018},
date = {2018-01-01},
urldate = {2018-01-01},
journal = {Signs and Society},
volume = {6},
number = {1},
pages = {111-119},
abstract = {The commonplace division of labor between linguistics and linguistic anthropology, on the one hand, and sociology and social anthropology, on the other, is predicated on a nominalist error, the belief that institutionally embedded and named fields denote discrete phenomena. An influential and much-cited twentieth-century bellwether of this division was Susanne Langer’s distinction between “discursive” and “presentational” form, a polythetic distinction that tacitly constructed a metaphysic. An examination of social interaction in its most elementary form suggests that no such distinction is warranted and that, instead, a systematic account of social interaction transcends the boundaries of these and several additional “preliminary disciplines.”},
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The commonplace division of labor between linguistics and linguistic anthropology, on the one hand, and sociology and social anthropology, on the other, is predicated on a nominalist error, the belief that institutionally embedded and named fields denote discrete phenomena. An influential and much-cited twentieth-century bellwether of this division was Susanne Langer’s distinction between “discursive” and “presentational” form, a polythetic distinction that tacitly constructed a metaphysic. An examination of social interaction in its most elementary form suggests that no such distinction is warranted and that, instead, a systematic account of social interaction transcends the boundaries of these and several additional “preliminary disciplines.”
Mannheim, Bruce; Davis, A. R.; Velasco, M. C.
Cranial modification in the central Andes: Person, language, political economy Book Chapter
In: pp. 223 - 233, 2018.
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title = {Cranial modification in the central Andes: Person, language, political economy},
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2016
Mannheim, Bruce; Tapia, Ingrid Sánchez; Gelman, Susan A; Hollander, Michelle A; Manczak, Erika M; Escalante, Carmen
Development of teleological explanations in U.S. English-speaking and Peruvian Quechua-speaking preschoolers and adults Journal Article
In: Child Development, vol. 87, no. 3, 2016.
@article{Mannheim2016,
title = {Development of teleological explanations in U.S. English-speaking and Peruvian Quechua-speaking preschoolers and adults},
author = {Bruce Mannheim and Ingrid Sánchez Tapia and Susan A Gelman and Michelle A Hollander and Erika M Manczak and Carmen Escalante},
doi = {10.1111/cdev.12497},
year = {2016},
date = {2016-01-05},
urldate = {2016-01-05},
journal = {Child Development},
volume = {87},
number = {3},
abstract = {Unlabelled: Teleological reasoning involves the assumption that entities exist for a purpose (giraffes have long necks for reaching leaves). This study examines how teleological reasoning relates to cultural context, by studying teleological reasoning in 61 Quechua-speaking Peruvian preschoolers (Mage = 5.3 years) and adults in an indigenous community, compared to 72 English-speaking U.S. preschoolers (Mage = 4.9 years) and university students. Data were responses to open-ended "why" questions ("Why is that mountain tall?"). Teleological explanations about nonliving natural kinds were more frequent for children than adults, and for Quechua than U.S. Participants: However, changes with age were importantly distinct from differences corresponding to cultural variation. Developmental and cultural differences in teleological explanations may reflect causal analysis of the features under consideration.},
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Unlabelled: Teleological reasoning involves the assumption that entities exist for a purpose (giraffes have long necks for reaching leaves). This study examines how teleological reasoning relates to cultural context, by studying teleological reasoning in 61 Quechua-speaking Peruvian preschoolers (Mage = 5.3 years) and adults in an indigenous community, compared to 72 English-speaking U.S. preschoolers (Mage = 4.9 years) and university students. Data were responses to open-ended "why" questions ("Why is that mountain tall?"). Teleological explanations about nonliving natural kinds were more frequent for children than adults, and for Quechua than U.S. Participants: However, changes with age were importantly distinct from differences corresponding to cultural variation. Developmental and cultural differences in teleological explanations may reflect causal analysis of the features under consideration.
2015
Mannheim, Bruce
What kind of text was Guaman Poma’s Warikza arawi? Book Chapter
In: Adorno, Rolena; Boserup, Ivan (Ed.): pp. 161-182, Museum Tusculanum Press, 2015.
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abstract = {It is commonplace to treat the sixteenth-and seventeenth-century South American sources as primarily referential and to mine them for specific information that they bring to bear on their subjects, be they colonial or pre-conquest. Within this vision, a historiography of these sources is primarily external: to understand the relationships they have with other texts from the same period, to identify the social and political position of the author within the colonial world, and to trace the lines of influence from one writer to another. The historiography of Guaman Poma’s El primer nueva corónica y buen gobierno has been twice transformed over the past thirty-five years. The first was through a deeply nuanced and complex historiography that drew on all of these dimensions, beginning with Rolena Adorno’s 1974 Ph. D. dissertation (2000 [1986]) and through subsequent work by Adorno (2002), and others, which identified Guaman Poma’s social trajectory and the contexts of production of the Nueva corónica. The second was the location and publication of the two manuscripts of Martín de Murúa’s earlier chronicle (Adorno and Boserup 2008; Murúa 2004 [1596], 2008 [1616]; Ossio 1997, 2001), which provide a genealogy of the structure, illustrations, and some of the text of the Nueva corónica, bringing it squarely into a tradition, and so leaving it less the singular, orphan text that it appeared to be to an earlier generation (Condarco Morales 1967, 302–5). In this essay, I take on a different angle of colonial historiography by focusing on three internal, linguistic aspects of the Nueva corónica: specificity, production format, and genre.},
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It is commonplace to treat the sixteenth-and seventeenth-century South American sources as primarily referential and to mine them for specific information that they bring to bear on their subjects, be they colonial or pre-conquest. Within this vision, a historiography of these sources is primarily external: to understand the relationships they have with other texts from the same period, to identify the social and political position of the author within the colonial world, and to trace the lines of influence from one writer to another. The historiography of Guaman Poma’s El primer nueva corónica y buen gobierno has been twice transformed over the past thirty-five years. The first was through a deeply nuanced and complex historiography that drew on all of these dimensions, beginning with Rolena Adorno’s 1974 Ph. D. dissertation (2000 [1986]) and through subsequent work by Adorno (2002), and others, which identified Guaman Poma’s social trajectory and the contexts of production of the Nueva corónica. The second was the location and publication of the two manuscripts of Martín de Murúa’s earlier chronicle (Adorno and Boserup 2008; Murúa 2004 [1596], 2008 [1616]; Ossio 1997, 2001), which provide a genealogy of the structure, illustrations, and some of the text of the Nueva corónica, bringing it squarely into a tradition, and so leaving it less the singular, orphan text that it appeared to be to an earlier generation (Condarco Morales 1967, 302–5). In this essay, I take on a different angle of colonial historiography by focusing on three internal, linguistic aspects of the Nueva corónica: specificity, production format, and genre.
Mannheim, Bruce; Gelman, Susan A; Escalante, Carmen; Tapia, Ingrid Sanchez
Teleological talk in parent-child conversations in Quechua Journal Article
In: First Language, vol. 35, no. 4 - 5, 2015.
@article{Mannheim2015b,
title = {Teleological talk in parent-child conversations in Quechua},
author = {Bruce Mannheim and Susan A Gelman and Carmen Escalante and Ingrid Sanchez Tapia},
doi = {10.1177/0142723715596646},
year = {2015},
date = {2015-10-01},
urldate = {2015-10-01},
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abstract = {Southern Peruvian Quechua is an indigenous language spoken primarily in rural communities in the Peruvian Andes. The language includes a syntactic construction, '-paq', that expresses purpose or function, thus providing an opportunity to trace how parents and children with little formal education express teleological concepts. The authors recorded parent-child dyads (N = 36; children aged 3-5 years) talking about items in a picture book, and coded uses of -paq (e.g., 'What is that little [toy] bear for?' ['Chay usuchari imapaqtaq?']. For younger children (3-4 years) and their parents, -paq was infrequent and equivalent across domains. For older children (5-year-olds) and their parents, -paq increased dramatically and differentially by domain (most commonly produced for artifacts, food, and animals). These results provide new evidence that speaks to existing developmental accounts regarding the domain-specificity vs. domain-generality of teleological concepts in development.},
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Southern Peruvian Quechua is an indigenous language spoken primarily in rural communities in the Peruvian Andes. The language includes a syntactic construction, '-paq', that expresses purpose or function, thus providing an opportunity to trace how parents and children with little formal education express teleological concepts. The authors recorded parent-child dyads (N = 36; children aged 3-5 years) talking about items in a picture book, and coded uses of -paq (e.g., 'What is that little [toy] bear for?' ['Chay usuchari imapaqtaq?']. For younger children (3-4 years) and their parents, -paq was infrequent and equivalent across domains. For older children (5-year-olds) and their parents, -paq increased dramatically and differentially by domain (most commonly produced for artifacts, food, and animals). These results provide new evidence that speaks to existing developmental accounts regarding the domain-specificity vs. domain-generality of teleological concepts in development.
Mannheim, Bruce
The social imaginary, unspoken in verbal art Book Chapter
In: pp. 58-75, Routledge, 2015.
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abstract = {Central to social life is the construction of a “social imaginary,” a set of interpretive images, figures, and forms that project an implicit social ontology, sanctioning everyday understandings and making sense of them in deeply institutional terms. In a passage that recalls Sapir’s (1929: 162) observation that grammatical categories project a compulsive reality for speakers of a language, Cornelius Castoriadis (1975: 293) argues that the social imaginary is radically compulsive, such that “society could not recognize itself as making itself, as institution of itself, as self-institution.” 1 It is in analogy with Sapir’s view that what there is–social and otherwise–is built up out of the compulsory categories with which everyday interactions are structured that I find Castoriadis compelling; analogously, the roots of the social ontology are to be found in everyday practices, some apparently inconsequential from a material standpoint.},
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Central to social life is the construction of a “social imaginary,” a set of interpretive images, figures, and forms that project an implicit social ontology, sanctioning everyday understandings and making sense of them in deeply institutional terms. In a passage that recalls Sapir’s (1929: 162) observation that grammatical categories project a compulsive reality for speakers of a language, Cornelius Castoriadis (1975: 293) argues that the social imaginary is radically compulsive, such that “society could not recognize itself as making itself, as institution of itself, as self-institution.” 1 It is in analogy with Sapir’s view that what there is–social and otherwise–is built up out of the compulsory categories with which everyday interactions are structured that I find Castoriadis compelling; analogously, the roots of the social ontology are to be found in everyday practices, some apparently inconsequential from a material standpoint.
Mannheim, Bruce
La historicidad de imágenes oníricos quechuas sudperuanos Journal Article
In: Letras (Lima), vol. 86, no. 123, pp. 5-48, 2015.
@article{Mannheim2015c,
title = {La historicidad de imágenes oníricos quechuas sudperuanos},
author = {Bruce Mannheim},
doi = {10.30920/letras.86.123.1},
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abstract = {Las imágenes semióticas están enlazadas a sus modos de interpretación y siempre, de una forma específica, a una cultura. Para este estudio usamos la descripción de la interpretación de sueños quechuas sudperuanos presente en el Ritual formulario de Pérez Bocanegra junto a la etnografía contemporánea. Nuestro objetivo es mostrar que el modo de interpretación de los signos oníricos es distinto de los signos narrativos y rituales, aun cuando los mismos signos se usen a través de estos medios. Los signos narrativos se anclan en relaciones sintácticas, los signosrituales en relaciones tanto sintácticas como pragmáticas. Por lo tanto,estos últimos tienen una estabilidad diacrónica mayor que los signos oníricos. Este trabajo es un paso a una teoría general de la estabilidad de formas culturales, a través de anclas y replicadores semióticos. Semiotic images are bound to their culture-specific mode of interpretation. Drawing on Pérez Bocanegra’s 1631 discussion of dream interpretation in his Ritual formulario and on contemporary field research in the same parish in which Pérez Bocanegra worked, I show that the semiotic mode of interpretation of Southern Peruvian Quechua dream signs is distinct from that of narrative signs and ritual signs, even when the same signs are deployed across these media. Narrative signs are anchored syntactically, and ritual signs syntactically and pragmatically they have great historical stability than do dream signs, which are relatively fluid. This represents a step toward a theory of semiotic anchors and replicators.},
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Las imágenes semióticas están enlazadas a sus modos de interpretación y siempre, de una forma específica, a una cultura. Para este estudio usamos la descripción de la interpretación de sueños quechuas sudperuanos presente en el Ritual formulario de Pérez Bocanegra junto a la etnografía contemporánea. Nuestro objetivo es mostrar que el modo de interpretación de los signos oníricos es distinto de los signos narrativos y rituales, aun cuando los mismos signos se usen a través de estos medios. Los signos narrativos se anclan en relaciones sintácticas, los signosrituales en relaciones tanto sintácticas como pragmáticas. Por lo tanto,estos últimos tienen una estabilidad diacrónica mayor que los signos oníricos. Este trabajo es un paso a una teoría general de la estabilidad de formas culturales, a través de anclas y replicadores semióticos. Semiotic images are bound to their culture-specific mode of interpretation. Drawing on Pérez Bocanegra’s 1631 discussion of dream interpretation in his Ritual formulario and on contemporary field research in the same parish in which Pérez Bocanegra worked, I show that the semiotic mode of interpretation of Southern Peruvian Quechua dream signs is distinct from that of narrative signs and ritual signs, even when the same signs are deployed across these media. Narrative signs are anchored syntactically, and ritual signs syntactically and pragmatically they have great historical stability than do dream signs, which are relatively fluid. This represents a step toward a theory of semiotic anchors and replicators.
Mannheim, Bruce
All translation is radical translation Book Chapter
In: Sever, Carlo; Hanks, William F. (Ed.): pp. 199-219, Hau Books, 2015.
@inbook{Mannheim2015d,
title = {All translation is radical translation},
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publisher = {Hau Books},
abstract = {Radical tRanslation in his influential Word and object (1960) and in related essays, the philosopher WV o. Quine introduced the notion of radical translation through a parable: imagine a linguist in a forest making contact with an individual who speaks only a language that the linguist does not; the linguist has no intermediaries, no translation manuals such as bilingual dictionaries, and no interpreter. during their interaction, a rabbit darts by, and the linguist’s interlocutor points to it and says “gavagai.” The linguist makes a mental note of it as gavagai= rabbit. But, Quine observers, the linguist’s equivalence, gavagai= rabbit is not warranted by the stimulus. For example, it might be a guess on the part of the linguist’s interlocutor, as rabbits had been seen in the area; it might be rather “animal,” its color,“rabbit flies,”“it runs,” and so forth. These can be tested by aligning the linguist’s “stimulus meanings” with the interlocutor’s. But even were the linguist to pin down precisely what objects are pointed to, it would not disambiguate the reference as we cannot be certain that “gavagai” denotes “rabbit” rather than “undetached rabbit parts.” Here Quine suggests that the denotational treatment of “rabbit” as an integral whole is a product of the obligatory grammatical categories of English (in the Boasian sense; Jakobson 1959; Whorf 1945).},
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Radical tRanslation in his influential Word and object (1960) and in related essays, the philosopher WV o. Quine introduced the notion of radical translation through a parable: imagine a linguist in a forest making contact with an individual who speaks only a language that the linguist does not; the linguist has no intermediaries, no translation manuals such as bilingual dictionaries, and no interpreter. during their interaction, a rabbit darts by, and the linguist’s interlocutor points to it and says “gavagai.” The linguist makes a mental note of it as gavagai= rabbit. But, Quine observers, the linguist’s equivalence, gavagai= rabbit is not warranted by the stimulus. For example, it might be a guess on the part of the linguist’s interlocutor, as rabbits had been seen in the area; it might be rather “animal,” its color,“rabbit flies,”“it runs,” and so forth. These can be tested by aligning the linguist’s “stimulus meanings” with the interlocutor’s. But even were the linguist to pin down precisely what objects are pointed to, it would not disambiguate the reference as we cannot be certain that “gavagai” denotes “rabbit” rather than “undetached rabbit parts.” Here Quine suggests that the denotational treatment of “rabbit” as an integral whole is a product of the obligatory grammatical categories of English (in the Boasian sense; Jakobson 1959; Whorf 1945).
Mannheim, Bruce; Carreño, Guillermo Salas
Wak'as: Entifications of the Andean Sacred Book Chapter
In: Bray, Tamara (Ed.): pp. 46-72, University of Colorado Press, 2015, ISBN: 9781607323181.
@inbook{Mannheim2015e,
title = {Wak'as: Entifications of the Andean Sacred},
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2014
Mannheim, Bruce
Un triunfo de dos Journal Article
In: Bolivian Studies Journal/Revista de Estudios Bolivianos, vol. 20, 2014.
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Mannheim, Bruce
Un zorro escondido. Prefacio Book Chapter
In: pp. 17-21, EDUNSE, 2014.
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2013
Mannheim, Bruce; Gelman, Susan A
El aprendizaje de los conceptos genéricos entre niños quechuahablantes monolingües Journal Article
In: Bulletin de l’Institut Français d’Études Andines 42(42 (3)): DOI:, vol. 42, no. 42(3), pp. 353-368, 2013.
@article{Mannheim2013,
title = {El aprendizaje de los conceptos genéricos entre niños quechuahablantes monolingües},
author = {Bruce Mannheim and Susan A Gelman},
doi = {10.4000/bifea.4132},
year = {2013},
date = {2013-12-09},
urldate = {2013-12-09},
journal = {Bulletin de l’Institut Français d’Études Andines 42(42 (3)): DOI:},
volume = {42},
number = {42(3)},
pages = {353-368},
abstract = {Generic expressions play a critical role in the conceptual development of monolingual Southern Peru Quechua children. This article discusses different theories about aquisition and conceptual development of young children and makes a characterization of generic concepts referring to abstract categories. It deepens how these are expressed in Quechua by the presentation of data from a series of surveys on the acquisition of generic concepts among Quechuaphone children. Results confirm that they differentiate generics from specific utterances as well as from quantifiers. They coincide with the results obtained with English and Mandarin speakers. Significant correlations are observed in the interpretation of generic concepts by speakers of worldwide different languages. Another important result is that Quechuaphone children assign generic interpretations to linguistically unmarked utterances. Universal conceptual capacities interact with particular cultural and linguistic contexts to guide conceptual development. Generic expressions —though unmarked morphologically— are one important point of contact between general cognitive processes and the particularities of languages and cultures, the matrix of a specifically Quechua conceptual framework and ontology.},
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Generic expressions play a critical role in the conceptual development of monolingual Southern Peru Quechua children. This article discusses different theories about aquisition and conceptual development of young children and makes a characterization of generic concepts referring to abstract categories. It deepens how these are expressed in Quechua by the presentation of data from a series of surveys on the acquisition of generic concepts among Quechuaphone children. Results confirm that they differentiate generics from specific utterances as well as from quantifiers. They coincide with the results obtained with English and Mandarin speakers. Significant correlations are observed in the interpretation of generic concepts by speakers of worldwide different languages. Another important result is that Quechuaphone children assign generic interpretations to linguistically unmarked utterances. Universal conceptual capacities interact with particular cultural and linguistic contexts to guide conceptual development. Generic expressions —though unmarked morphologically— are one important point of contact between general cognitive processes and the particularities of languages and cultures, the matrix of a specifically Quechua conceptual framework and ontology.
Mannheim, Bruce
Confession Book Chapter
In: vol. 54, no. 4, pp. 86-90, University of Texas Press, 2013.
@inbook{Mannheim2013b,
title = {Confession},
author = {Bruce Mannheim},
doi = {10.2307/3853314},
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date = {2013-01-01},
urldate = {2013-01-01},
volume = {54},
number = {4},
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abstract = {First, the practices brought to the New World reflected an institution that was in a process of radical change in Europe, not only in decisions made during the Council of Trent but in accretions throughout the seventeenth century. At a purely material level, the confessional itself, with a grill whose holes were to be no larger than a pinky finger, is a late sixteenth-century innovation. Second, the theology of confession underwent substantial reformulation from the Fourth Lateran Council (1215) to the Council of Trent (1545–1563), increasingly focused on the spiritual over the material and the individual over the social. Here again, the practices of confession varied substantially over this period. The individual-centered confession recommended at Trent was innovative at the very moment of the evangelization of the New World; hence it was not yet normative in the Roman Catholic world.},
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First, the practices brought to the New World reflected an institution that was in a process of radical change in Europe, not only in decisions made during the Council of Trent but in accretions throughout the seventeenth century. At a purely material level, the confessional itself, with a grill whose holes were to be no larger than a pinky finger, is a late sixteenth-century innovation. Second, the theology of confession underwent substantial reformulation from the Fourth Lateran Council (1215) to the Council of Trent (1545–1563), increasingly focused on the spiritual over the material and the individual over the social. Here again, the practices of confession varied substantially over this period. The individual-centered confession recommended at Trent was innovative at the very moment of the evangelization of the New World; hence it was not yet normative in the Roman Catholic world.
2012
Mannheim, Bruce
New York Times Reports 90-Year-Old Consensus Bachelor Thesis
2012.
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Mannheim, Bruce
Leer a Juan de Pérez Bocanegra, su Ritual Formulario y Hanaq pachap kusikuynin Book Chapter
In: pp. xxi-xvi, Facultad de Ciencias Sociales, Universidad Nacional San Antonio Abad del Cusco, 2012.
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urldate = {2012-01-01},
pages = {xxi-xvi},
publisher = {Facultad de Ciencias Sociales, Universidad Nacional San Antonio Abad del Cusco},
abstract = {El autor del Ritual formulario, Juan Pérez Bocanegra, o Juan Pérez de Bocanegra (d. 1645) era párroco de la doctrina de Andahuaylillasl, también conocido en el siglo XVII como" Antahuaylla la chica". Pérez Bocanegra era un cura secular, o sea, no pertenecía a ninguna orden religiosa, aunque se unía a los Franciscanos del Tercer Orden, que quiere decir que apoyaba plenamente a los credos de los Franciscanos sin estar bajo su disciplina. El Ritualformulario revela una familiaridad profunda con la vida rural andina, incluyendo información sobre la interpretación de sueños y otras formas de adivinación, rituales de matrimonio, etc.
Franciscano de la tercera orden, Pérez Bocanegra estaba enredado en una larga disputa jurisdiccional con los jesuitas, quienes codiciaban su parroquia como centro de enseñanza de quechua por misioneros, paralelamente al centro de enseñanza de aimara que habían establecido en Juli.(También tenían títulos de varias haciendas cercanas. Véase el ensayo del Pbro.},
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El autor del Ritual formulario, Juan Pérez Bocanegra, o Juan Pérez de Bocanegra (d. 1645) era párroco de la doctrina de Andahuaylillasl, también conocido en el siglo XVII como" Antahuaylla la chica". Pérez Bocanegra era un cura secular, o sea, no pertenecía a ninguna orden religiosa, aunque se unía a los Franciscanos del Tercer Orden, que quiere decir que apoyaba plenamente a los credos de los Franciscanos sin estar bajo su disciplina. El Ritualformulario revela una familiaridad profunda con la vida rural andina, incluyendo información sobre la interpretación de sueños y otras formas de adivinación, rituales de matrimonio, etc.
Franciscano de la tercera orden, Pérez Bocanegra estaba enredado en una larga disputa jurisdiccional con los jesuitas, quienes codiciaban su parroquia como centro de enseñanza de quechua por misioneros, paralelamente al centro de enseñanza de aimara que habían establecido en Juli.(También tenían títulos de varias haciendas cercanas. Véase el ensayo del Pbro.
Franciscano de la tercera orden, Pérez Bocanegra estaba enredado en una larga disputa jurisdiccional con los jesuitas, quienes codiciaban su parroquia como centro de enseñanza de quechua por misioneros, paralelamente al centro de enseñanza de aimara que habían establecido en Juli.(También tenían títulos de varias haciendas cercanas. Véase el ensayo del Pbro.
Mannheim, Bruce
The future of the oppressed languages in the Andes” by Xavier Albó, 40 years later Journal Article
In: Crónicas Urbanas, vol. 17, pp. 113 - 118, 2012.
@article{Mannheim2012c,
title = {The future of the oppressed languages in the Andes” by Xavier Albó, 40 years later},
author = {Bruce Mannheim},
year = {2012},
date = {2012-01-01},
urldate = {2012-01-01},
journal = {Crónicas Urbanas},
volume = {17},
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2011
Mannheim, Bruce
The river around us, The stream within us, the traces of the Sun and Inka kinetics Journal Article
In: Res: Anthropology and Aesthetics, vol. 59/60, no. 1, pp. 5-21, 2011.
@article{Mannheim2011,
title = {The river around us, The stream within us, the traces of the Sun and Inka kinetics},
author = {Bruce Mannheim},
doi = {10.1086/RESvn1ms23647779},
year = {2011},
date = {2011-04-01},
urldate = {2011-04-01},
journal = {Res: Anthropology and Aesthetics},
volume = {59/60},
number = {1},
pages = {5-21},
abstract = {The stones of the Inka wall were larger and stranger than I had ever imagined; they bubbled beneath the whitewashed second story, which facing the narrow street, was blind (ie no windows). Then I remembered the Quechua songs, which continually repeat one pathetic phrase: yawar mayu, river of blood; yawar unu, bloody water; puk-tik'yawar k'ocha, lake of blood that boils; yawar wek'e," tears of blood." Couldn't one say yawar rumi," stone of blood," or puk'tik'yawar rumi," boiling stone of blood"? The wall was stationary, but its lines were seething and its surface was changeable, as that of the flooding summer rivers, which have similar crests near the center, where the current flows the swiftest and is the most terrifying. The Indians call these muddy rivers yawar mayu, because when the sun shines on them they seem to glisten like blood. },
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The stones of the Inka wall were larger and stranger than I had ever imagined; they bubbled beneath the whitewashed second story, which facing the narrow street, was blind (ie no windows). Then I remembered the Quechua songs, which continually repeat one pathetic phrase: yawar mayu, river of blood; yawar unu, bloody water; puk-tik'yawar k'ocha, lake of blood that boils; yawar wek'e," tears of blood." Couldn't one say yawar rumi," stone of blood," or puk'tik'yawar rumi," boiling stone of blood"? The wall was stationary, but its lines were seething and its surface was changeable, as that of the flooding summer rivers, which have similar crests near the center, where the current flows the swiftest and is the most terrifying. The Indians call these muddy rivers yawar mayu, because when the sun shines on them they seem to glisten like blood.
Mannheim, Bruce
Hanaq pachap kusikuynin, Juan Perez de Bocanegra Book Chapter
In: pp. 210-215, Municipalidad del Cusco, 2011.
@inbook{Mannheim2011b,
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Mannheim, Bruce
Entrevista Journal Article
In: Interculturalidad, vol. 6/7, 2011.
@article{Mannheim2011c,
title = {Entrevista},
author = {Bruce Mannheim},
year = {2011},
date = {2011-01-01},
urldate = {2011-01-01},
journal = {Interculturalidad},
volume = {6/7},
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2010
Mannheim, Bruce; Gelman, Susan A; Escalante, Carmen; Huayhua, Margarita; Puma, Rosalía
A Developmental Analysis of Generic Nouns in Southern Peruvian Quechua Journal Article
In: Language Learning and Development, vol. 7, no. 1, pp. 1-23, 2010.
@article{Mannheim2010,
title = {A Developmental Analysis of Generic Nouns in Southern Peruvian Quechua},
author = {Bruce Mannheim and Susan A Gelman and Carmen Escalante and Margarita Huayhua and Rosalía Puma},
doi = {10.1080/15475441003635620},
year = {2010},
date = {2010-12-30},
urldate = {2010-12-30},
journal = {Language Learning and Development},
volume = {7},
number = {1},
pages = {1-23},
abstract = {Generic noun phrases (e.g., "Cats like to drink milk") are a primary means by which adults express generalizations to children, yet they pose a challenging induction puzzle for learners. Although prior research has established that English speakers understand and produce generic noun phrases by preschool age, little is known regarding the cross-cultural generality of generic acquisition. Southern Peruvian Quechua provides a valuable comparison because, unlike English, it is a highly inflected language in which generics are marked by the absence rather than the presence of any linguistic markers. Moreover, Quechua is spoken in a cultural context that differs markedly from the highly educated, middle-class contexts within which earlier research on generics was conducted. We presented participants from 5 age groups (3-6, 7-9, 10-12, 14-35, and 36-90 years of age) with two tasks that examined the ability to distinguish generic from non-generic utterances. In Study 1, even the youngest children understood generics as applying broadly to a category (like "all") and distinct from indefinite reference ("some"). However, there was a developmental lag before children understood that generics, unlike "all", can include exceptions. Study 2 revealed that generic interpretations are more frequent for utterances that (a) lack specifying markers and (b) are animate. Altogether, generic interpretations are found among the youngest participants, and may be a default mode of quantification. These data demonstrate the cross-cultural importance of generic information in linguistic expression.},
keywords = {},
pubstate = {published},
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Generic noun phrases (e.g., "Cats like to drink milk") are a primary means by which adults express generalizations to children, yet they pose a challenging induction puzzle for learners. Although prior research has established that English speakers understand and produce generic noun phrases by preschool age, little is known regarding the cross-cultural generality of generic acquisition. Southern Peruvian Quechua provides a valuable comparison because, unlike English, it is a highly inflected language in which generics are marked by the absence rather than the presence of any linguistic markers. Moreover, Quechua is spoken in a cultural context that differs markedly from the highly educated, middle-class contexts within which earlier research on generics was conducted. We presented participants from 5 age groups (3-6, 7-9, 10-12, 14-35, and 36-90 years of age) with two tasks that examined the ability to distinguish generic from non-generic utterances. In Study 1, even the youngest children understood generics as applying broadly to a category (like "all") and distinct from indefinite reference ("some"). However, there was a developmental lag before children understood that generics, unlike "all", can include exceptions. Study 2 revealed that generic interpretations are more frequent for utterances that (a) lack specifying markers and (b) are animate. Altogether, generic interpretations are found among the youngest participants, and may be a default mode of quantification. These data demonstrate the cross-cultural importance of generic information in linguistic expression.
Mannheim, Bruce
Iconicity Journal Article
In: Journal of Linguistic Anthropology, vol. 9, no. 1-2, 2010.
@article{Mannheim2010b,
title = {Iconicity},
author = {Bruce Mannheim},
doi = {10.1525/jlin.1999.9.1-2.107},
year = {2010},
date = {2010-06-01},
urldate = {2010-06-01},
journal = {Journal of Linguistic Anthropology},
volume = {9},
number = {1-2},
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2008
Mannheim, Bruce; Gelman, Susan A
Essentialism Book Chapter
In: Darity, William A. JR (Ed.): pp. 630-632, Macmillan, 2008, ISBN: 9780028659657.
@inbook{Mannheim2008,
title = {Essentialism},
author = {Bruce Mannheim and Susan A Gelman},
editor = {William A. JR Darity},
isbn = {9780028659657},
year = {2008},
date = {2008-01-01},
urldate = {2008-01-01},
pages = {630-632},
publisher = {Macmillan},
keywords = {},
pubstate = {published},
tppubtype = {inbook}
}
Mannheim, Bruce
Diego de Gonçález Holguín's Grammar and new art of the general language of all Peru' Book Chapter
In: Pillsbury, Joanna (Ed.): University of Oklahoma Press, 2008.
@inbook{Mannheim2008b,
title = {Diego de Gonçález Holguín's Grammar and new art of the general language of all Peru'},
author = {Bruce Mannheim},
editor = {Joanna Pillsbury},
year = {2008},
date = {2008-01-01},
urldate = {2008-01-01},
publisher = {University of Oklahoma Press},
keywords = {},
pubstate = {published},
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Mannheim, Bruce
Diego de Torres Rubio, Arte de lengua quichua Book Chapter
In: Pillsbury, Joanne (Ed.): University of Oklahoma PressE, 2008.
@inbook{Mannheim2008c,
title = {Diego de Torres Rubio, Arte de lengua quichua},
author = {Bruce Mannheim},
editor = {Joanne Pillsbury},
year = {2008},
date = {2008-01-01},
urldate = {2008-01-01},
publisher = {University of Oklahoma PressE},
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pubstate = {published},
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Mannheim, Bruce
Diego de Torres Rubio, Arte de lengua quichua Book Chapter
In: Pillsbury, Joanne (Ed.): University of Oklahoma Press, 2008.
@inbook{Mannheim2008d,
title = {Diego de Torres Rubio, Arte de lengua quichua},
author = {Bruce Mannheim},
editor = {Joanne Pillsbury},
year = {2008},
date = {2008-01-01},
urldate = {2008-01-01},
publisher = {University of Oklahoma Press},
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Mannheim, Bruce
Juan Diez de Betanzos Book Chapter
In: Pillsbury, Joanne (Ed.): University of Oklahoma Press, 2008.
@inbook{Mannheim2008e,
title = {Juan Diez de Betanzos},
author = {Bruce Mannheim},
editor = {Joanne Pillsbury},
year = {2008},
date = {2008-01-01},
urldate = {2008-01-01},
publisher = {University of Oklahoma Press},
keywords = {},
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Mannheim, Bruce
Juan de Pérez Bocanegra Book Chapter
In: Pillsbury, Joanne (Ed.): University of Oklahoma Press, 2008.
@inbook{Mannheim2008f,
title = {Juan de Pérez Bocanegra},
author = {Bruce Mannheim},
editor = {Joanne Pillsbury},
year = {2008},
date = {2008-01-01},
urldate = {2008-01-01},
publisher = {University of Oklahoma Press},
keywords = {},
pubstate = {published},
tppubtype = {inbook}
}
2006
Mannheim, Bruce
It costs too much to leave 40% of the population in a situation of subservience Journal Article
In: Punto.edu, 2006.
@article{Mannheim2006,
title = {It costs too much to leave 40% of the population in a situation of subservience},
author = {Bruce Mannheim},
year = {2006},
date = {2006-05-01},
urldate = {2006-05-01},
journal = {Punto.edu},
keywords = {},
pubstate = {published},
tppubtype = {article}
}
2005
Mannheim, Bruce
Intertwined traditions Book Chapter
In: pp. 15-24, Routledge, 2005.
@inbook{Mannheim2005,
title = {Intertwined traditions},
author = {Bruce Mannheim},
year = {2005},
date = {2005-08-11},
urldate = {2005-08-11},
pages = {15-24},
publisher = {Routledge},
abstract = {As a research tradition, linguistic anthropology emerged in the United States and Canada under the aegis of Boasian “four-field” anthropology. The name itself predates Boas, and was used for the collection of texts and other linguistic materials among Native North Americans (Gal 2006: 171), but within the Boasian program, carried through by such anthropologists as Sapir, Reichard, Haas, and Voegelin, it came to denote a set of research practices in which language in all its aspects provided an opening into culture, social relations, history, and prehistory. Though located intellectually and institutionally within the field of anthropology, it draws on several intertwined traditions of anthropological and linguistic research, North American and European, beginning in the middle of the nineteenth century.},
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As a research tradition, linguistic anthropology emerged in the United States and Canada under the aegis of Boasian “four-field” anthropology. The name itself predates Boas, and was used for the collection of texts and other linguistic materials among Native North Americans (Gal 2006: 171), but within the Boasian program, carried through by such anthropologists as Sapir, Reichard, Haas, and Voegelin, it came to denote a set of research practices in which language in all its aspects provided an opening into culture, social relations, history, and prehistory. Though located intellectually and institutionally within the field of anthropology, it draws on several intertwined traditions of anthropological and linguistic research, North American and European, beginning in the middle of the nineteenth century.
2004
Mannheim, Bruce; Wolpoff, Milford; Mann, Alan; Hawks, John; Caspari, Rachel; Rosenberg, Karen; Frayer, David; Gill, George; Clark, Geoffrey
Why not the Neandertals? Journal Article
In: World Archaeology, vol. 36, no. 4, pp. 527-546, 2004.
@article{Mannheim2004,
title = {Why not the Neandertals?},
author = {Bruce Mannheim and Milford Wolpoff and Alan Mann and John Hawks and Rachel Caspari and Karen Rosenberg and David Frayer and George Gill and Geoffrey Clark},
doi = {10.1080/0043824042000303700},
year = {2004},
date = {2004-12-01},
urldate = {2004-12-01},
journal = {World Archaeology},
volume = {36},
number = {4},
pages = {527-546},
abstract = {Klein argues that a hypothetical genetic mutation in an African population less than 100,000 years ago led to a cascade of neurological changes in the human brain that culminated in the appearance of modern language. Language then triggered the socioeconomic and cognitive changes we associate with behavioral modernity and Africans, armed with behavioral modernity, then spread out from that continent, out competing, displacing, extirpating, outbreeding or, most generally, replacing the Neandertals and other archaic humans throughout the middle latitudes of the Old World. In this paper we present evidence from skeletal anatomy, mitochondrial DNA, morphology and genetics of speech, and the archaeology of the Middle-Upper Paleolithic transition in Europe that directly contradicts all of the elements in the replacement scenario Klein proposes. The processes leading to modernity involved the entire human species, and were based on the ethnogenic principle of communication and reticulation among populations.},
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Klein argues that a hypothetical genetic mutation in an African population less than 100,000 years ago led to a cascade of neurological changes in the human brain that culminated in the appearance of modern language. Language then triggered the socioeconomic and cognitive changes we associate with behavioral modernity and Africans, armed with behavioral modernity, then spread out from that continent, out competing, displacing, extirpating, outbreeding or, most generally, replacing the Neandertals and other archaic humans throughout the middle latitudes of the Old World. In this paper we present evidence from skeletal anatomy, mitochondrial DNA, morphology and genetics of speech, and the archaeology of the Middle-Upper Paleolithic transition in Europe that directly contradicts all of the elements in the replacement scenario Klein proposes. The processes leading to modernity involved the entire human species, and were based on the ethnogenic principle of communication and reticulation among populations.
2003
Mannheim, Bruce
Language and World View Journal Article
In: Annual Review of Anthropology, vol. 21, no. 1, pp. 381-404, 2003.
@article{Mannheim2003,
title = {Language and World View},
author = {Bruce Mannheim},
doi = {10.1146/annurev.an.21.100192.002121},
year = {2003},
date = {2003-11-28},
urldate = {2003-11-28},
journal = {Annual Review of Anthropology},
volume = {21},
number = {1},
pages = {381-404},
abstract = {We open the current essay with a necessary problematization of the terms of the title assigned us by the editors of the Annual Review of Anthropology, which we have preserved precisely for this rhetorical purpose. On the one hand, the traditional notion of" language" dissolves as formal linguistics rare fies its object into a small set of constraints on the possibilities for autonomous syntactic structure, while semiotics and the theory of" discourse" advanced by Foucault (58) erase the privilege of specifically linguistic signifiers in a uni verse of mediating signs and practices. On the other hand," world view"[Humboldt's (95) Weltanschauung], has served anthropology as a term for the philosophical dimensions of" cultures" seen as having a degree of coherence in time and space (174, 175; also 113a).},
keywords = {},
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We open the current essay with a necessary problematization of the terms of the title assigned us by the editors of the Annual Review of Anthropology, which we have preserved precisely for this rhetorical purpose. On the one hand, the traditional notion of" language" dissolves as formal linguistics rare fies its object into a small set of constraints on the possibilities for autonomous syntactic structure, while semiotics and the theory of" discourse" advanced by Foucault (58) erase the privilege of specifically linguistic signifiers in a uni verse of mediating signs and practices. On the other hand," world view"[Humboldt's (95) Weltanschauung], has served anthropology as a term for the philosophical dimensions of" cultures" seen as having a degree of coherence in time and space (174, 175; also 113a).
Mannheim, Bruce
Quechua parallelism, meanings of words and cultural analysis Journal Article
In: Lhymen, vol. 2, pp. 11 - 58, 2003.
@article{Mannheim2003b,
title = {Quechua parallelism, meanings of words and cultural analysis},
author = {Bruce Mannheim},
year = {2003},
date = {2003-01-01},
urldate = {2003-01-01},
journal = {Lhymen},
volume = {2},
pages = {11 - 58},
abstract = {In the early seventeenth century, a Native Peruvian provincial lord, Juan de Santa Cruz Pachacuti Yamqui wrote an account of Inka dynastic mythology, in which he included ritual poetry, such as the following invocation of the deity Wiraqucha.},
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In the early seventeenth century, a Native Peruvian provincial lord, Juan de Santa Cruz Pachacuti Yamqui wrote an account of Inka dynastic mythology, in which he included ritual poetry, such as the following invocation of the deity Wiraqucha.
2002
Mannheim, Bruce
Iconicità/Iconicity Book Chapter
In: Duranti, Alessandro (Ed.): pp. 143-148, Meltemi, 2002.
@inbook{Mannheim2002,
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Mannheim, Bruce
Piwirayquchamanta Book Chapter
In: Vigil, Ricardo González (Ed.): pp. 81-87, Department of Public Relations of PetroPerú, 2002.
@inbook{Mannheim2002b,
title = {Piwirayquchamanta},
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urldate = {2002-01-01},
pages = {81-87},
publisher = {Department of Public Relations of PetroPerú},
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2000
Mannheim, Bruce; Vleet, Krista E Van
Surtout, ne vous endormez jamais dans un bus: la dialogisme dans la narration quéchua méridionale Book Chapter
In: Monod-Becquelin, Aurore; Erikson, Philippe (Ed.): pp. 29-78, Société d’Ethnologie, 2000.
@inbook{Mannheim2000,
title = {Surtout, ne vous endormez jamais dans un bus: la dialogisme dans la narration quéchua méridionale},
author = {Bruce Mannheim and Krista E Van Vleet},
editor = {Aurore Monod-Becquelin and Philippe Erikson},
year = {2000},
date = {2000-01-01},
urldate = {2000-01-01},
pages = {29-78},
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1999
Mannheim, Bruce
El arado del tiempo: poética quechua y formación nacional Bachelor Thesis
1999.
@bachelorthesis{Mannheim1999,
title = {El arado del tiempo: poética quechua y formación nacional},
author = {Bruce Mannheim},
year = {1999},
date = {1999-01-01},
urldate = {1999-01-01},
journal = {Revista Andina},
volume = {17},
number = {1},
pages = {15-54},
abstract = {En The language of the Inka since the European invasion (1991), sostuve que los descendientes de los Inkas, los hablantes contemporáneos del quechua surperuano, forman" una nación acorralada", para usar una frase de José María Arguedas." Una nación acorralada" en dos sentidos: Primero, y de manera más obvia, los quechuas surperuanos viven en un mundo institucional que tiene como mediador el lenguaje de sus conquistadores, el castellano. Los conquistadores trajeron con ellos no sólo a curas e intérpretes, sino también a un notario público que tenía la tarea de apuntar los protocolos legales de la conquista. Desde ese momento, los indígenas de los Andes se convertían en objetos de discursos circundantes que dieron forma no sólo a la política colonial y nacional hacia la gente indígena, sino que también-en los campos legales y comerciales-determinaban los destinos de hogares y comunidades individuales.},
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En The language of the Inka since the European invasion (1991), sostuve que los descendientes de los Inkas, los hablantes contemporáneos del quechua surperuano, forman" una nación acorralada", para usar una frase de José María Arguedas." Una nación acorralada" en dos sentidos: Primero, y de manera más obvia, los quechuas surperuanos viven en un mundo institucional que tiene como mediador el lenguaje de sus conquistadores, el castellano. Los conquistadores trajeron con ellos no sólo a curas e intérpretes, sino también a un notario público que tenía la tarea de apuntar los protocolos legales de la conquista. Desde ese momento, los indígenas de los Andes se convertían en objetos de discursos circundantes que dieron forma no sólo a la política colonial y nacional hacia la gente indígena, sino que también-en los campos legales y comerciales-determinaban los destinos de hogares y comunidades individuales.
Mannheim, Bruce
Hacia una mitografía andina Book Chapter
In: Godenzzi, Juan-Carlos (Ed.): pp. 47-79, Centro de Estudios Regionales Andinos" Bartolomé de las Casas", 1999.
@inbook{Mannheim1999b,
title = {Hacia una mitografía andina},
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editor = {Juan-Carlos Godenzzi},
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urldate = {1999-01-01},
pages = {47-79},
publisher = {Centro de Estudios Regionales Andinos" Bartolomé de las Casas"},
abstract = {Roman Jakobson (1991 [1984]: 94), en sus reflexiones publicadas póstumamente acerca de Saussure, recordó su encuentro con un narrador campesino ruso, llevado a cabo 60 años antes. Jakobson recordó que el narrador tenía un talento extraño que le permitía reformular los cuentos tradicionales dándoles una forma diferente y personal. Jakobson observó que el narrador era totalmente “incapaz de relatar estos cuentos como monólogos”.},
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Roman Jakobson (1991 [1984]: 94), en sus reflexiones publicadas póstumamente acerca de Saussure, recordó su encuentro con un narrador campesino ruso, llevado a cabo 60 años antes. Jakobson recordó que el narrador tenía un talento extraño que le permitía reformular los cuentos tradicionales dándoles una forma diferente y personal. Jakobson observó que el narrador era totalmente “incapaz de relatar estos cuentos como monólogos”.
1998
Mannheim, Bruce; Vleet, Krista Van
The Dialogics of Southern Quechua Journal Article
In: American Anthropologist, vol. 100, no. 2, pp. 326-346 , 1998.
@article{Mannheim1998,
title = {The Dialogics of Southern Quechua},
author = {Bruce Mannheim and Krista Van Vleet},
doi = {10.1525/aa.1998.100.2.326},
year = {1998},
date = {1998-06-01},
urldate = {1998-06-01},
journal = {American Anthropologist},
volume = {100},
number = {2},
pages = {326-346 },
abstract = {Southern Quechua conversational narratives are dialogical in four senses. First, at the formal level, the narrative is produced between interlocutors; second, narrative embeds discourse within discourse by means of quotations or indirect discourse; third, implicit or hidden dialogue between texts is brought out through the intertextual reference to other coexisting narratives; and, fourth, there is a complex pattern of participation through which dialogue takes place not only between actual speaking individuals but between distinct, intersecting participant roles that evoke multiple interactional frameworks. Rigorous attention to each level allows us to integrate narrative analysis more closely into ethnographic study, in terms of both the social tactics of specific narrative events and the broader discursive frameworks that they illuminate.
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Southern Quechua conversational narratives are dialogical in four senses. First, at the formal level, the narrative is produced between interlocutors; second, narrative embeds discourse within discourse by means of quotations or indirect discourse; third, implicit or hidden dialogue between texts is brought out through the intertextual reference to other coexisting narratives; and, fourth, there is a complex pattern of participation through which dialogue takes place not only between actual speaking individuals but between distinct, intersecting participant roles that evoke multiple interactional frameworks. Rigorous attention to each level allows us to integrate narrative analysis more closely into ethnographic study, in terms of both the social tactics of specific narrative events and the broader discursive frameworks that they illuminate.
Mannheim, Bruce; Attinasi, John; Friedrich, Paul; Ostler, Nicholas; Tedlock, Dennis
The Dialogic Emergence of Culture Journal Article
In: Language 74(2):432 DOI:, vol. 74, no. 2, 1998.
@article{Mannheim1998b,
title = {The Dialogic Emergence of Culture},
author = {Bruce Mannheim and John Attinasi and Paul Friedrich and Nicholas Ostler and Dennis Tedlock},
doi = {10.2307/417928},
year = {1998},
date = {1998-06-01},
urldate = {1998-06-01},
journal = {Language 74(2):432 DOI:},
volume = {74},
number = {2},
abstract = {Major figures in contemporary anthropology present a dialogic critique of ethnography. Moving beyond sociolinguistics and performance theory, and inspired by Bakhtin and by their own field experiences, the contributors revise notions of where culture actually resides. This pioneering effort integrates a concern for linguistic processes with interpretive approaches to culture. Culture and ethnography are located in social interaction. The collection contains dialogues that trace the entire course of ethnographic interpretation, from field research to publication. The authors explore an anthropology that actively acknowledges the dialogical nature of its own production. Chapters strike a balance between theory and practice and will also be of interest in cultural studies, literary criticism, linguistics, and philosophy.},
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Major figures in contemporary anthropology present a dialogic critique of ethnography. Moving beyond sociolinguistics and performance theory, and inspired by Bakhtin and by their own field experiences, the contributors revise notions of where culture actually resides. This pioneering effort integrates a concern for linguistic processes with interpretive approaches to culture. Culture and ethnography are located in social interaction. The collection contains dialogues that trace the entire course of ethnographic interpretation, from field research to publication. The authors explore an anthropology that actively acknowledges the dialogical nature of its own production. Chapters strike a balance between theory and practice and will also be of interest in cultural studies, literary criticism, linguistics, and philosophy.
Mannheim, Bruce
Time, not the syllables, must be counted: Quechua parallelism, word meaning, and cultural analysis Journal Article
In: Michigan Discussions in Anthropology, vol. 13, pp. 245 - 287, 1998.
@article{Mannheim1998c,
title = {Time, not the syllables, must be counted: Quechua parallelism, word meaning, and cultural analysis},
author = {Bruce Mannheim},
year = {1998},
date = {1998-01-01},
urldate = {1998-01-01},
journal = {Michigan Discussions in Anthropology},
volume = {13},
pages = {245 - 287},
abstract = {In the early seventeenth century, a Native Peruvian provincial lord, Juan de Santa Cruz Pachacuti Yamqui wrote an account of Inka dynastic mythology, in which he included ritual poetry, such as the following invocation of the deity Wiraqucha.},
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In the early seventeenth century, a Native Peruvian provincial lord, Juan de Santa Cruz Pachacuti Yamqui wrote an account of Inka dynastic mythology, in which he included ritual poetry, such as the following invocation of the deity Wiraqucha.
Mannheim, Bruce
A nation surrounded Book Chapter
In: pp. 381-418, Dumbarton Oaks, 1998.
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title = {A nation surrounded},
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abstract = {IN The Language of the Inka since the European Invasion (1991), I argued that the descendants of the Inkas, modern Southern Peruvian Quechua speakers, are “a nation surrounded,” to use a phrase from the Peruvian novelist José María Arguedas (1968: 296), in two senses: first and more obviously, Southern Peruvian Quechuas live in an institutional world mediated by the language of their conquerors, Spanish. The conquistadores brought along not only priests and interpreters but a public notary whose job it was to record the legal protocols of conquest. From that moment on, native Andeans became the objects of encompassing discourses that have not only shaped colonial and national policies toward the native peoples but, in the legal and commercial arenas, also determined the fates of individual households and communities. For example, the judicial proceedings through which native lands passed into the possession of Spanish colonists were held in Spanish, and the archives are rife with cases in which even the notices of the proceedings were served on native Andean communities in Spanish. In modern Peru, Spanish continues to be dominant and Quechua politically subordinate, so much so that Quechua and Spanish speakers alike find it unremarkable and take it for granted. The second sense in which Quechuas are “a nation surrounded” is that the modern linguistic homogeneity of Southern Peru, in which the vast majority of the population speaks Quechua, was also achieved under colonial rule.},
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IN The Language of the Inka since the European Invasion (1991), I argued that the descendants of the Inkas, modern Southern Peruvian Quechua speakers, are “a nation surrounded,” to use a phrase from the Peruvian novelist José María Arguedas (1968: 296), in two senses: first and more obviously, Southern Peruvian Quechuas live in an institutional world mediated by the language of their conquerors, Spanish. The conquistadores brought along not only priests and interpreters but a public notary whose job it was to record the legal protocols of conquest. From that moment on, native Andeans became the objects of encompassing discourses that have not only shaped colonial and national policies toward the native peoples but, in the legal and commercial arenas, also determined the fates of individual households and communities. For example, the judicial proceedings through which native lands passed into the possession of Spanish colonists were held in Spanish, and the archives are rife with cases in which even the notices of the proceedings were served on native Andean communities in Spanish. In modern Peru, Spanish continues to be dominant and Quechua politically subordinate, so much so that Quechua and Spanish speakers alike find it unremarkable and take it for granted. The second sense in which Quechuas are “a nation surrounded” is that the modern linguistic homogeneity of Southern Peru, in which the vast majority of the population speaks Quechua, was also achieved under colonial rule.
Mannheim, Bruce
Cross talk Journal Article
In: Journal of Linguistic Anthropology, vol. 7, no. 2, pp. 216-220, 1998.
@article{Mannheim1998e,
title = {Cross talk},
author = {Bruce Mannheim},
doi = {10.1525/jlin.1997.7.2.216},
year = {1998},
date = {1998-01-01},
urldate = {1998-01-01},
journal = {Journal of Linguistic Anthropology},
volume = {7},
number = {2},
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abstract = {At a lecture at Yale (or so the story goes) Roman Jakobson presented a vir-tuoso microanalysis of a poem by Mayakovsky. At the end of his lecture, someone stood up and challenged Jakobson's analysis, remarking that" Mayakovsky couldn't possibly have meant that in the poem." This gave Jakobson an opening." Ah, perhaps you have spoken to Mayakovsky more recently than I have," bringing down the house." But when I presented this very analysis to Mayakovsky so many years ago, he replied, That's won-derful; that's exactly what I meant.'" A reply to a review (always a troublesome genre) becomes all the more so when the review is of an edited collection. The author of a work has no special privilege with which to say what he or she meant, apart from the work under discussion.},
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At a lecture at Yale (or so the story goes) Roman Jakobson presented a vir-tuoso microanalysis of a poem by Mayakovsky. At the end of his lecture, someone stood up and challenged Jakobson's analysis, remarking that" Mayakovsky couldn't possibly have meant that in the poem." This gave Jakobson an opening." Ah, perhaps you have spoken to Mayakovsky more recently than I have," bringing down the house." But when I presented this very analysis to Mayakovsky so many years ago, he replied, That's won-derful; that's exactly what I meant.'" A reply to a review (always a troublesome genre) becomes all the more so when the review is of an edited collection. The author of a work has no special privilege with which to say what he or she meant, apart from the work under discussion.
1995
Mannheim, Bruce; Behar, Ruth
The Couple in the Cage: A Guatinaui Odyssey Journal Article
In: Visual Anthropology Review, vol. 11, no. 1, pp. 118-127, 1995.
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title = {The Couple in the Cage: A Guatinaui Odyssey},
author = {Bruce Mannheim and Ruth Behar},
doi = {10.1525/var.1995.11.1.118},
year = {1995},
date = {1995-03-01},
urldate = {1995-03-01},
journal = {Visual Anthropology Review},
volume = {11},
number = {1},
pages = {118-127},
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Mannheim, Bruce
Comment Book Chapter
In: Itier, César (Ed.): pp. 118-119, Cuzco: Center for Andean Rural Studies "Bartolomé de las Casas", 1995.
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Mannheim, Bruce; Tedlock, Dennis
Introduction Book Chapter
In: Mannheim, Bruce; Tedlock, Dennis (Ed.): pp. 1-32, University of Illinois Press, 1995.
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Mannheim, Bruce; Becker, Alton L.
Culture troping Book Chapter
In: Mannheim, Bruce; Tedlock, Dennis (Ed.): pp. 237-252, University of Illinois Press, 1995.
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title = {Culture troping},
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Mannheim, Bruce; Tedlock, D.
Introduction. /nThe Dialogical Emergence of Culture Bachelor Thesis
1995.
@bachelorthesis{Mannheim1995e,
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author = {Bruce Mannheim and D. Tedlock},
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