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Anthropologists
as people
as people
©2008-2009 International Institute of Anthropology
©2008-2009 Lolita Nikolova, PhD
©2008-2009 Lolita Nikolova, PhD
Born 15 April 1923, Toronto, Canada.
Works:
(1949) King of the Delawares: Teedyuscung.
(1952) The Modal Personality Structure of the Tuscarora Indians, as Revealed by the
Rorschach Test. Washington: U.S. Government Printing Office.
(1961) Culture and Personality. New York: Random House.
(1966) Religion: An Anthropological View.
(1969) (with Sheila C. Steen) The Death and Rebirth of the Seneca. New York: Random
House.
(1987) Saint Clair: a nineteenth century coal town's experience with a disaster prone
industry. New York: Random House.
(1993) "The Long, Bitter Trail." New York: Hall and Wang
Works:
(1949) King of the Delawares: Teedyuscung.
(1952) The Modal Personality Structure of the Tuscarora Indians, as Revealed by the
Rorschach Test. Washington: U.S. Government Printing Office.
(1961) Culture and Personality. New York: Random House.
(1966) Religion: An Anthropological View.
(1969) (with Sheila C. Steen) The Death and Rebirth of the Seneca. New York: Random
House.
(1987) Saint Clair: a nineteenth century coal town's experience with a disaster prone
industry. New York: Random House.
(1993) "The Long, Bitter Trail." New York: Hall and Wang
The father of Anthony FC Wallace
Paul A.W. Wallace (1894-1967)
Anthropologist, historian, and folklorist.
He "drew national recognition in the 1940s and 1950s for
his pioneering work on eighteenth century Indian-white
relations." (More at American Philosophical Society
Paul A.W. Wallace (1894-1967)
Anthropologist, historian, and folklorist.
He "drew national recognition in the 1940s and 1950s for
his pioneering work on eighteenth century Indian-white
relations." (More at American Philosophical Society
The Wallace Family Collection, American Philosophical Society
The Wallace Family Collection documents the professional and personal lives of Anthony F.C. Wallace, anthropologist and
ethnohistorian and his father, ethnologist, historian, and folklorist Paul A.W. Wallace. The collection includes correspondence to and
from 20th century anthropologists, ethnologists, historians, linguists, and psychiatrists and provides a wealth of resources for the study
of technological and social change, American Indians, culture and personality, revitalization movements, the anthropological study of
religion, and the cultural and biological bases of behavior.
Online Exhibit: The Old Country in the New World by Valerie Anne Lutz
(American Philosophical Society)
Saint Clair: a Nineteenth Century Coal Community
The Wallace Family Collection documents the professional and personal lives of Anthony F.C. Wallace, anthropologist and
ethnohistorian and his father, ethnologist, historian, and folklorist Paul A.W. Wallace. The collection includes correspondence to and
from 20th century anthropologists, ethnologists, historians, linguists, and psychiatrists and provides a wealth of resources for the study
of technological and social change, American Indians, culture and personality, revitalization movements, the anthropological study of
religion, and the cultural and biological bases of behavior.
Online Exhibit: The Old Country in the New World by Valerie Anne Lutz
(American Philosophical Society)
Saint Clair: a Nineteenth Century Coal Community
Reminiscences of John Maguire (Wallace Collection) (after the Valerie Anne
Lutz's exhibit (American Philosophical Society):
The houses at Gold Mine Gap were built and furnished by the mine
owners, two houses in a block, each with one room on the ground floor
and two rooms upstairs. Each was equipped with a coal stove, being a
step stove, also a bedstead made of square timber, by the colliery
carpenter, a deal table, also a few benches. These being furnished by the
operators, the new arrivals could move into a house with scarcely any
furniture of their town and manage to get along pretty comfortably. They
paid $4 a month for the houses and got their coal "thrown in." When a
number of emigrants had been secured by the agent of the mine owners
in New York or Philadelphia, a passenger car would be attached to a
coal train to bring them along to the region. Sometimes a new family
would arrive and take possession of a bare, empty house. In the evening,
after the men came from work, the older residents would call upon the
new comers. When some of the coal patches had been abandoned, the
neighbors would make a trip to the houses not then being used as
dwellings and take from them the stoves and ready-made furniture and
carry them to the one just occupied by the new arrivals. Tom Rutledge,
one of the miners would go there with his fiddle and they would have a
dance in the newly occupied house the same night. This was their
method of welcoming the stranger in their midst.
Lutz's exhibit (American Philosophical Society):
The houses at Gold Mine Gap were built and furnished by the mine
owners, two houses in a block, each with one room on the ground floor
and two rooms upstairs. Each was equipped with a coal stove, being a
step stove, also a bedstead made of square timber, by the colliery
carpenter, a deal table, also a few benches. These being furnished by the
operators, the new arrivals could move into a house with scarcely any
furniture of their town and manage to get along pretty comfortably. They
paid $4 a month for the houses and got their coal "thrown in." When a
number of emigrants had been secured by the agent of the mine owners
in New York or Philadelphia, a passenger car would be attached to a
coal train to bring them along to the region. Sometimes a new family
would arrive and take possession of a bare, empty house. In the evening,
after the men came from work, the older residents would call upon the
new comers. When some of the coal patches had been abandoned, the
neighbors would make a trip to the houses not then being used as
dwellings and take from them the stoves and ready-made furniture and
carry them to the one just occupied by the new arrivals. Tom Rutledge,
one of the miners would go there with his fiddle and they would have a
dance in the newly occupied house the same night. This was their
method of welcoming the stranger in their midst.
Originally a two-family home, this miner's cottage
in John's Patch had been converted to a single
family dwelling by the early 1980s (after Valerie
Anne Lutz's exhibit)
in John's Patch had been converted to a single
family dwelling by the early 1980s (after Valerie
Anne Lutz's exhibit)
| Anthony F C WALLACE |
| Saint Clair (1978) |
Anthony F. C. Wallace Asks: When is Now?
From about.com (K. Kris Hirst, Archaeology Guide)
...I think it's important to always bear in mind that life occurs in historical time. Everyone in every culture lives in some sort of historical time,
though it might not be perceived in the same way an outside observer sees it. It's an interesting question, "When is Now?" "Now" can be
drawn from some point like this hour, this day, this month, this lifetime, or this generation. "Now" can also have occurred centuries ago;
things like unfair treaties, the Trail of Tears, and the Black Hawk War, for instance, remain part of the "Now" from which many Native
Americans view their place in time today. Human beings respond today to people and events that actually occurred hundreds or even
thousands of years ago.
Ethnohistorians have played a major role in showing how Now is a social concept of time, and that time is part of all social life. I can only
hope that their work will further the understanding that the study of social life is a study of change over time.
Anthony F. C. Wallace. 1998. In An Interview with Anthony F. C. Wallace, by Robert S. Grumet. Ethnohistory 45(1):127. Thanks to Bill Green
for this suggestion.
From about.com (K. Kris Hirst, Archaeology Guide)
...I think it's important to always bear in mind that life occurs in historical time. Everyone in every culture lives in some sort of historical time,
though it might not be perceived in the same way an outside observer sees it. It's an interesting question, "When is Now?" "Now" can be
drawn from some point like this hour, this day, this month, this lifetime, or this generation. "Now" can also have occurred centuries ago;
things like unfair treaties, the Trail of Tears, and the Black Hawk War, for instance, remain part of the "Now" from which many Native
Americans view their place in time today. Human beings respond today to people and events that actually occurred hundreds or even
thousands of years ago.
Ethnohistorians have played a major role in showing how Now is a social concept of time, and that time is part of all social life. I can only
hope that their work will further the understanding that the study of social life is a study of change over time.
Anthony F. C. Wallace. 1998. In An Interview with Anthony F. C. Wallace, by Robert S. Grumet. Ethnohistory 45(1):127. Thanks to Bill Green
for this suggestion.