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Revue Francaise D Etudes Americaines, 1986

This article briefly reviews the history of Jewish cooking in the U.S. It begins by describing th... more This article briefly reviews the history of Jewish cooking in the U.S. It begins by describing the subject in the selfconscious language of Jews, who for generations felt embarrassed about being ousiders. In recent years, however, as minority nationalism has gained favor, Jews, together with other ethnic groups, now express interest in their cooking traditions and many have even become kosher. These newly observant Jews have been seeking ways to integrate age-old dietary restrictions with the fashionable rules that govern gourmet cooking in the U.S. today. In the process, they have learned about Jewish dishes from exotic lands, beyond the borders of Eastern and Central Europe from where most American Jews originally came.

Sorcières : les femmes vivent, 1978

Friedlander Judith. Las munecas blancas. In: Sorcières : les femmes vivent, n°13, 1978. Poupées. ... more Friedlander Judith. Las munecas blancas. In: Sorcières : les femmes vivent, n°13, 1978. Poupées. pp. 29-30

American Ethnologist, Feb 1, 1985

... Yaqul Resistance and Survival: The Struggle for Land and Autonomy 18211910. EVELYN HU-DeHART... more ... Yaqul Resistance and Survival: The Struggle for Land and Autonomy 18211910. EVELYN HU-DeHART. JUDITH FRIEDLANDER. ... Get PDF (196K). More content like this. Find more content: like this article. Find more content written by: JUDITH FRIEDLANDER. ...

American Ethnologist, May 1, 1986

31n Nahuatl "chichimec" means "son of dogs" and the Aztecs used the term for ... more 31n Nahuatl "chichimec" means "son of dogs" and the Aztecs used the term for all peoples they considered to be culturally inferior. You can still hear the epithet among Nahuatl speakers today (Friedlander 1975:76). 4Nahuatl speakers rose from 72,405 to 127,314 and the Huesteco ...

Contributions to phenomenology, 2019

This article describes the place of philosophy at the New School for Social Research, one of the ... more This article describes the place of philosophy at the New School for Social Research, one of the few academic institutions in the United States that specializes in continental philosophy, in particular phenomenology. The article traces the discipline’s importance for the institution from the founding of the New School in 1919, to the creation of the University in Exile in 1933, after Hitler rose to power, through the turbulent years of the late 1960s and early 1970s, when political radicals challenged the intellectual legacy represented by the few remaining refugee scholars on the faculty, and finally bringing the story up to the present day.

I may have been the first anthropologist ever to live in Hueyapan for an extended period of time,... more I may have been the first anthropologist ever to live in Hueyapan for an extended period of time, but I was not the first in my discipline to do research in the village. Nor was I the first American. A few years before I arrived in the pueblo, anthropology students from the Escuela Nacional de Antropologia did some preliminary fieldwork there, commuting back and forth from Mexico City. An anthropological linguist affiliated with Harvard had already visited Hueyapan as well, in the hope of finding a native speaker of Nahuatl who might be willing to spend a semester in Cambridge working with her and her students.1 By the time I showed up, therefore, the villagers knew all about people like me. And anthropologists, they concluded, were basically the same as cultural extremists.

Journal of Anthropological Research, Oct 1, 2006

Cahiers du Centre de recherches historiques, Apr 15, 1992

American Anthropologist, Dec 1, 1977

International Journal of Politics, Culture and Society, Dec 16, 2019

Latin American Research Review, 1976

Social Research: An International Quarterly, Dec 1, 2017

American Journal of Sociology, Nov 1, 2000

In the early 1920s, schoolteachers came to Hueyapan to help the villagers take advantage of new o... more In the early 1920s, schoolteachers came to Hueyapan to help the villagers take advantage of new opportunities opening up in the country. Representing Mexico’s revolutionary government, they were part of a wider national campaign to “acculturate” the Indians, offering the inhabitants of indigenous pueblos the tools that they needed—both ideological and technological—to reap the benefits of social and economic reform. Twenty-five years later, social workers settled down in Hueyapan for a few months as well to help the villagers achieve the same goal. Although these ambassadors spoke about change, their words harkened back to the old colonial project. Social workers, for example, wanted to alter the same areas of daily life that colonial priests had focused on centuries before. Then, while pledging allegiance to an anticlerical state, both schoolteachers and social workers adopted the model of colonial Catholic rituals to celebrate national holidays. Finally, like the colonists before them, they continued to blame traditional cultures for the persistence of ignorance and poverty in the country—Indians remained poor, the argument went, because they stubbornly held on to their ancient customs. But unlike their predecessors, these secular emissaries of postrevolutionary Mexico spoke glowingly about the nation’s indigenous past, sending mixed messages to those still identified as Indians.

Latin American Research Review, 1981

Signs, Dec 1, 1976

As an anthropologist educated at the same institution as Harriet Whitehead, I cannot help but be ... more As an anthropologist educated at the same institution as Harriet Whitehead, I cannot help but be struck by the mark of her Chicago training. I recognize in her review an academic wit so artfully performed on us in graduate school seminars and the impatience we all learned to have ...

Columbia University Press eBooks, Dec 31, 2018