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Tristan Platt

University of St Andrews, Social Anthropology, Emeritus

Universidad Pablo de Olavide, Historia de América Latina, Visiting Professor

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Lit. Hum. (Oxon.) 1963-1967. Postgraduate academic diploma and doctoral studies London School of Economics (Social Anthropology) 1967-1972. Quechua summer school (Cornell, 1969). Fieldwork Macha Potosí Bolivia 1970-1971. Research Fellow ILAS London University 1971-72. Researcher, University of the North (Arica, 1973-1975), National Archive of Bolivia (Sucre, 1980-82), Institute of Peruvian Studies (Lima, 1980-1982). University of St Andrews Social Anthropology and Amerindian Studies (1988-2013), Centre for Amerindian Studies (Director), Reader (2000), Professor of Anthropology and History (2009), Emeritus (2013), Litt D (2021). Member of the Bolivian Society and Academy of History. 2003-2022. Visiting Professor at the Universidad Pablo de Olavides, Spain (1997-2022).
Supervisors: Sutti Ortiz (LSE) , Anthony Forge (LSE), and John V Murra (Cornell)

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University of St Andrews

Thérèse Bouysse-Cassagne

Centre National de la Recherche Scientifique / French National Centre for Scientific Research

Ana Maria Presta

Universidad de Buenos Aires

Rossana Barragan

IISG

Wali Inti Medina Montaño

Denise Y Arnold

Pontificia Universidad Catolica del Peru

Ximena Medinacelli

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Papers by Tristan Platt

Obituario. Olivia Harris. 1948-2009. Londres-Paris-St Andrews, 2009

T'inkazos. Revista Boliviana de Ciencias Sociales, 2009

Obituario: Olivia Harris 1948-2009

Resulta difícil para nosotros descifrar las intenciones detrás de los escritos de Olivia sin cons... more Resulta difícil para nosotros descifrar las intenciones detrás de los escritos de Olivia sin considerar cómo se relacionaban sus textos con su vida, cuando fue no solo una colega sino una querida amiga a lo largo de más de treinta años. Naturalmente, esto no significa que sus textos no sean comprensibles por sí solos. Pero, en el caso de Olivia, la multiplicidad de sus centros de interés se combinaron y entretejieron íntimamente con su vida, correspondiendo a distintos períodos, o mejor dicho, a temas de su desarrollo personal. Lo que nos invita a una presentación de su obra junto con algunas referencias biográficas que permiten apreciar su personalidad compleja, generosa, competitiva, leal, musical, apasionada por la gente y las ideas: una intelectual reflexiva y comprometida...al mismo tiempo que una hija, una hermana, una madre, y una compañera.

Qaraqara-Charka

Institut français d’études andines eBooks, 2006

Bulletin de l'Institut français d'études andines, Apr 1, 2009

Institut français d’études andines eBooks, Oct 19, 2016

Institut français d’études andines eBooks, Oct 19, 2016

Olivia Harris 1948-2009

History workshop journal, Sep 4, 2011

Carol Laderman died suddenly on July 6, 2010, in New York City, after more than 35 years of field... more Carol Laderman died suddenly on July 6, 2010, in New York City, after more than 35 years of fieldwork, teaching, and thinking about how Malay traditions adapt to modernization. Her knowledge of rural Malay beliefs, rituals, and their performative content was all embracing-from childbirth practices to nutrition and vegetable gathering to shamanism, trance, and healing. Carol combined empirical rigor with a unique personal sensitivity to the artfulness of ritual forms, becoming a shaman herself. At the time of her death, she was professor of anthropology at the City University of New York City College and had recently been elected to a third term as chair of her department. Carol Ciavati was born on October 25, 1932, in the Crown Heights neighborhood of Brooklyn, New York. She was the younger of two daughters of Philip Ciavati (who had changed the family name from Cohen because of anti-Semitic hiring policies), an electrical engineer and also a Rosicrucian mystic, and Sylvia (nee Sugarman), who had

Olivia Harris (1948-2009): An appreciation

Anthropology Today, Dec 1, 2009

Between Routine and Rupture: The Archive as Field Event

SAGE Publications Ltd eBooks, Oct 11, 2012

Essay Review: The Anthropology of Astronomy: World Archaeoastronomy

Journal for the History of Astronomy, Feb 1, 1991

Documentos 8-15

Institut français d’études andines eBooks, Oct 19, 2016

The Social Life of Numbers: A Quechua Ontology of Numbers and Philosophy of Arithmetic

Journal of the Royal Anthropological Institute, Mar 1, 1999

* List of Figures and Tables * Acknowledgments *1. Anthropology and the Philosophy of Arithmetic ... more * List of Figures and Tables * Acknowledgments *1. Anthropology and the Philosophy of Arithmetic *2. The Cardinal Numbers and Their Social Relations *3. Ordinal Numerals: The Reproduction and Succession of Numbers *4. Yupay: Counting, Recounting, and the Fabric of Numbers *5. Quechua Arithmetic as an Art of Rectification *6. Numbers and Arithmetic in Pre-Hispanic and Colonial Andean Societies *7. Conclusions * Appendix: Quechua Number Symbols and Metaphors Notes * Bibliography Index

Music and the poetics of production in the Bolivian Andes - By Henry Stobart

Journal of the Royal Anthropological Institute, Mar 1, 2009

have been redefined as territories of Afro-Brazilian culture, semi-public spaces becoming places ... more have been redefined as territories of Afro-Brazilian culture, semi-public spaces becoming places of mediation through which the axé (power, vital force) is transformed into a 'cultural value'. He insists that objects of cultural value must be known, seen, and reproduced, but in Candomblé you are not allowed to see or depict these objects. The question, therefore, is how to transform secret values into cultural values so that they become public. Sansi defines this process as the outcome of extended interaction between intellectuals and Candomblé leaders during the course of a century. Anthropologists, writers, and painters, some of whom became practitioners (and vice versa), combined the changing attitudes of both those in power and practitioners, including a definite hierarchy in which Candomblé Ketu is the accepted model, emphasizing its 'pure African' cults, while all other manifestations are neglected or even rejected. Chapters 6, 7, and 8 focus on modern art and Afro-Brazilian culture. During the Vargas regime's search for nationalism, 'progress' and an 'authentic' Brazilian culture emerged. The popular became exotic and was given a political role. During the dictatorship, artistic elites were recognized and acknowledged as representing Afro-Brazilian art, corresponding to the accepted Candomblé houses. All others were considered as mere 'popular' artists who created works for tourists. Sansi stresses the contradiction between the innovations of contemporary modern art and the standard, hierarchic, 'traditional' concept of Afro-Brazilian art. The Orixás of Tororó exemplifies the complexity of these changes. This is a public monument, the purpose of which was to glorify African-Brazilian culture but at the same time symbolize the secret world of the orixás and the axé. Pentecostals' recent attacks see the monument and Candomblé as fetishism, the devil's work, and attempt to shake the perception of Candomblé as symbolizing national identity. The concluding chapter, 'Re-appropriations of Afro-Brazilian culture', claims that while Candomblé has now attained official recognition, religious people who once were its practitioners dispute its credibility when they turn to Protestantism. Sansi concludes that the Afro-Brazilian cultural renaissance is characterized by the 'objectification of new, unprecedented cultural values attached to objects' (p. 188). Values have changed and will continue to change, opening a route to new conflicts and transformations of values. Book reviews 175

Barragán Romano, Rossana. "¿Indios de arco y flecha?". Entre la historia y la arquelología de las poblaciones del norte de Chiquisaca (siglos XV-XVI). Sucre, Ediciones ASUR 3. Offset "Tupac Katari", 1994 ; Presta, Ana María (comp). Espacio, etnias, frontera. Atenuaciones políticas en el sur del T...

Medinaceli, Ximena; Inch, Marcela (coords.). Pleitos y riqueza. Los caciques andinos en Potosí del siglo XVII. Transcripción y estudios del expediente de Don Diego Chambilla contra los bienes de su administrador. Sucre: Ediciones Archivo y Biblioteca Nacionales de Bolivia Con la Fundación Cultura...

From the Ratio to Rothschild

BRILL eBooks, Feb 24, 2023

Modos de producción, ocupación colonial y formaciones sociales en Los Andes

Ariadna Ediciones eBooks, 2020

Nos reunimos para debatir el tema de los modos de producción, debate que –hoy, como antes- reflej... more Nos reunimos para debatir el tema de los modos de producción, debate que –hoy, como antes- refleja un interés renovado en la teoría materialista del cambio social y de la historia político-económica. Las condiciones han cambiado mucho desde que, en 1969, las obras traducidas de Louis Althusser nos llegaban a Londres, como parte de una fase de lectura y debate que marcaba una generación previa de antropólogos. En aquel entonces, algunos nos impacientábamos con el funcionalismo ahistórico que n..

Frank Salomon. 2004. The Cord Keepers. Khipus and CulturalLife in a Peruvian Village. Durham and London: Duke University Press 2004

Señorío aymara y trabajo minero. De la mita al k'ajcheo en Potosí (1545-1837)

Obituario. Olivia Harris. 1948-2009. Londres-Paris-St Andrews, 2009

Obituario. Olivia Harris. 1948-2009. Londres-Paris-St Andrews, 2009

T'inkazos. Revista Boliviana de Ciencias Sociales, 2009

Obituario: Olivia Harris 1948-2009

Resulta difícil para nosotros descifrar las intenciones detrás de los escritos de Olivia sin cons... more Resulta difícil para nosotros descifrar las intenciones detrás de los escritos de Olivia sin considerar cómo se relacionaban sus textos con su vida, cuando fue no solo una colega sino una querida amiga a lo largo de más de treinta años. Naturalmente, esto no significa que sus textos no sean comprensibles por sí solos. Pero, en el caso de Olivia, la multiplicidad de sus centros de interés se combinaron y entretejieron íntimamente con su vida, correspondiendo a distintos períodos, o mejor dicho, a temas de su desarrollo personal. Lo que nos invita a una presentación de su obra junto con algunas referencias biográficas que permiten apreciar su personalidad compleja, generosa, competitiva, leal, musical, apasionada por la gente y las ideas: una intelectual reflexiva y comprometida...al mismo tiempo que una hija, una hermana, una madre, y una compañera.

Qaraqara-Charka

Institut français d’études andines eBooks, 2006

Bulletin de l'Institut français d'études andines, Apr 1, 2009

Institut français d’études andines eBooks, Oct 19, 2016

Institut français d’études andines eBooks, Oct 19, 2016

Olivia Harris 1948-2009

History workshop journal, Sep 4, 2011

Carol Laderman died suddenly on July 6, 2010, in New York City, after more than 35 years of field... more Carol Laderman died suddenly on July 6, 2010, in New York City, after more than 35 years of fieldwork, teaching, and thinking about how Malay traditions adapt to modernization. Her knowledge of rural Malay beliefs, rituals, and their performative content was all embracing-from childbirth practices to nutrition and vegetable gathering to shamanism, trance, and healing. Carol combined empirical rigor with a unique personal sensitivity to the artfulness of ritual forms, becoming a shaman herself. At the time of her death, she was professor of anthropology at the City University of New York City College and had recently been elected to a third term as chair of her department. Carol Ciavati was born on October 25, 1932, in the Crown Heights neighborhood of Brooklyn, New York. She was the younger of two daughters of Philip Ciavati (who had changed the family name from Cohen because of anti-Semitic hiring policies), an electrical engineer and also a Rosicrucian mystic, and Sylvia (nee Sugarman), who had

Olivia Harris (1948-2009): An appreciation

Anthropology Today, Dec 1, 2009

Between Routine and Rupture: The Archive as Field Event

SAGE Publications Ltd eBooks, Oct 11, 2012

Essay Review: The Anthropology of Astronomy: World Archaeoastronomy

Journal for the History of Astronomy, Feb 1, 1991

Documentos 8-15

Institut français d’études andines eBooks, Oct 19, 2016

The Social Life of Numbers: A Quechua Ontology of Numbers and Philosophy of Arithmetic

Journal of the Royal Anthropological Institute, Mar 1, 1999

* List of Figures and Tables * Acknowledgments *1. Anthropology and the Philosophy of Arithmetic ... more * List of Figures and Tables * Acknowledgments *1. Anthropology and the Philosophy of Arithmetic *2. The Cardinal Numbers and Their Social Relations *3. Ordinal Numerals: The Reproduction and Succession of Numbers *4. Yupay: Counting, Recounting, and the Fabric of Numbers *5. Quechua Arithmetic as an Art of Rectification *6. Numbers and Arithmetic in Pre-Hispanic and Colonial Andean Societies *7. Conclusions * Appendix: Quechua Number Symbols and Metaphors Notes * Bibliography Index

Music and the poetics of production in the Bolivian Andes - By Henry Stobart

Journal of the Royal Anthropological Institute, Mar 1, 2009

have been redefined as territories of Afro-Brazilian culture, semi-public spaces becoming places ... more have been redefined as territories of Afro-Brazilian culture, semi-public spaces becoming places of mediation through which the axé (power, vital force) is transformed into a 'cultural value'. He insists that objects of cultural value must be known, seen, and reproduced, but in Candomblé you are not allowed to see or depict these objects. The question, therefore, is how to transform secret values into cultural values so that they become public. Sansi defines this process as the outcome of extended interaction between intellectuals and Candomblé leaders during the course of a century. Anthropologists, writers, and painters, some of whom became practitioners (and vice versa), combined the changing attitudes of both those in power and practitioners, including a definite hierarchy in which Candomblé Ketu is the accepted model, emphasizing its 'pure African' cults, while all other manifestations are neglected or even rejected. Chapters 6, 7, and 8 focus on modern art and Afro-Brazilian culture. During the Vargas regime's search for nationalism, 'progress' and an 'authentic' Brazilian culture emerged. The popular became exotic and was given a political role. During the dictatorship, artistic elites were recognized and acknowledged as representing Afro-Brazilian art, corresponding to the accepted Candomblé houses. All others were considered as mere 'popular' artists who created works for tourists. Sansi stresses the contradiction between the innovations of contemporary modern art and the standard, hierarchic, 'traditional' concept of Afro-Brazilian art. The Orixás of Tororó exemplifies the complexity of these changes. This is a public monument, the purpose of which was to glorify African-Brazilian culture but at the same time symbolize the secret world of the orixás and the axé. Pentecostals' recent attacks see the monument and Candomblé as fetishism, the devil's work, and attempt to shake the perception of Candomblé as symbolizing national identity. The concluding chapter, 'Re-appropriations of Afro-Brazilian culture', claims that while Candomblé has now attained official recognition, religious people who once were its practitioners dispute its credibility when they turn to Protestantism. Sansi concludes that the Afro-Brazilian cultural renaissance is characterized by the 'objectification of new, unprecedented cultural values attached to objects' (p. 188). Values have changed and will continue to change, opening a route to new conflicts and transformations of values. Book reviews 175

Barragán Romano, Rossana. "¿Indios de arco y flecha?". Entre la historia y la arquelología de las poblaciones del norte de Chiquisaca (siglos XV-XVI). Sucre, Ediciones ASUR 3. Offset "Tupac Katari", 1994 ; Presta, Ana María (comp). Espacio, etnias, frontera. Atenuaciones políticas en el sur del T...

Medinaceli, Ximena; Inch, Marcela (coords.). Pleitos y riqueza. Los caciques andinos en Potosí del siglo XVII. Transcripción y estudios del expediente de Don Diego Chambilla contra los bienes de su administrador. Sucre: Ediciones Archivo y Biblioteca Nacionales de Bolivia Con la Fundación Cultura...

From the Ratio to Rothschild

BRILL eBooks, Feb 24, 2023

Modos de producción, ocupación colonial y formaciones sociales en Los Andes

Ariadna Ediciones eBooks, 2020

Nos reunimos para debatir el tema de los modos de producción, debate que –hoy, como antes- reflej... more Nos reunimos para debatir el tema de los modos de producción, debate que –hoy, como antes- refleja un interés renovado en la teoría materialista del cambio social y de la historia político-económica. Las condiciones han cambiado mucho desde que, en 1969, las obras traducidas de Louis Althusser nos llegaban a Londres, como parte de una fase de lectura y debate que marcaba una generación previa de antropólogos. En aquel entonces, algunos nos impacientábamos con el funcionalismo ahistórico que n..

Frank Salomon. 2004. The Cord Keepers. Khipus and CulturalLife in a Peruvian Village. Durham and London: Duke University Press 2004

Señorío aymara y trabajo minero. De la mita al k'ajcheo en Potosí (1545-1837)

Obituario. Olivia Harris. 1948-2009. Londres-Paris-St Andrews, 2009

1987 Tres reflexiones sobre el pensamiento andino

by Thérèse Bouysse-Cassagne and Tristan Platt

A Return to the Village: Community Ethnographies and the Study of Andean Culture in Retrospective

Volume edited by Francisco Ferreira on fieldwork in the Andes by several authors from the 1960s o... more