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The ethnography presents cases where women assume masculine roles and gain respect and authority. The works that resulted from this research, Ojibwa Sociology (1937) and The Ojibwa Woman (1938) presented the experiences that women faced in native communities and reproduced passages of Wilson’s storytelling as the principal source of her analysis. The two formed an intense collaboration and lasting friendship, in part due to their shared experiences as divorced women (Cole, 2009). Wilson shared stories, legends and traditions of the Ojibwa people with Landes, who expressed interest in the role of women and the gender dynamics of the tribe. Landes’ research among the Ojibwa centered around her collaboration with the community’s storyteller, an elder woman named Maggie Wilson. In 1932, under the guidance of Benedict, she began field research among Native American communities – the Ojibwa, Sioux and Potawatomi – in the United States and Canada. With a Jewish and working-class background, Landes was considered to be one of Ruth Benedict’s “deviant” students, reportedly her preferred advisees (Cole, 2002). This failed marriage led her to question the institution and the gender roles expected of her as a white middle-class American woman in the era of the “New Woman” and First Wave Feminism, a movement led primarily by white women in the United States who fought for their right to vote and sought greater independence outside of the home. In 1929, at 20 years of age, Ruth Landes married the son of a family friend, taking his last name, and divorced a few years later. She was trained in anthropology during her doctorate at Columbia University, with the guidance of Franz Boas (1858-1942) and Ruth Benedict (1887-1948). She frequented a temple alongside Caribbean followers of Marcus Garvey and socialized with Black Jewish populations, forming alliances between the two communities (Landes, 1967a). Ruth’s upbringing in New York as a child of Jewish and socialist immigrants aligned her with marginalized communities at an early age, informing her later anthropological work. in Anthropology at Columbia University from 1931 to 1935. She completed her master’s in social work before pursuing a Ph.D. After graduating in Sociology from New York University in 1928, Ruth worked as a social worker in the majority Black neighborhood of Harlem during the cultural boom of the Harlem Renaissance.
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Her father, Joseph, was a militant socialist linked to the Zionist movement and worked with the Amalgamated Clothing Workers of America ( ACW) Union (Cole, 2003, p.
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Ruth Schlossberg was born in 1908 in New York City to a Russian Jewish immigrant family. Nevertheless, her legacy remains strong in Brazil both in academia and among Candomblé practitioners themselves.
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Her close collaboration with Brazilian colleague Edison Carneiro granted her privileged access to research sites and subjects, producing an historical archive of Candomblé still available at the National Anthropological Archives ( NAA) of the Smithsonian Museum, though her research approach and relationships in the field were considered scandalous by prominent male colleagues, who negatively impacted her career opportunities in the United States. Her work that had the greatest impact was the dynamic narrative ethnography, The City of Women (1947), published in Brazil as A Cidade das Mulheres (1967), which documented the lives of prominent head priestesses of Candomblé temples and argued that the religion was a matriarchy, based on the prominence of Black women’s leadership and community reverence for the priestesses as Mothers. American anthropologist Ruth Landes (1908-1991), a disciple of Franz Boas and Ruth Benedict, did ethnographic fieldwork in Brazil from 1938 to 1939 and contributed to the development of Afro-American Studies and Feminist Anthropology.