Rhodes-Livingstone Institute
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Information for Authority record
- Its Director's report to the trustees, 1938/40:p. 2 (the following aims were proposed for the 1st 3 years of the Institute's work: the development of the existing David Livingstone Memorial Museum, which was then incorporated into the Institute); 1941: caption t.p. (Rhodes-Livingstone Institute and Museum)
- Rhodes-Livingstone Museum occasional papers, No. 2 (1943):(the David Livingstone Memorial Museum was incorporated into the Rhodes-Livingstone Institute in 1937 and was renamed the Rhodes-Livingstone Museum)
- Rhodes-Livingstone Museum. The National museum of Northern Rhodesia [MI] 1951:p. 4, etc. (in 1937, the Rhodes-Livingstone Institute came into being, into which the David Livingstone Memorial Museum was incorporated; the combined Institute and Museum were administered by a single board of trustees; by 1945, the work of both the Institute and the Museum had expanded to such a degree that the Trustees decided to separate the 2 bodies and the Museum was made independant [sic] under the title of "The Rhodes-Livingstone Museum" which name it had decided to adopt in 1939)
- LCN : in 1937 the Rhodes-Livingstone Institute and the David Livingstone Memorial Museum were combined ; by 1945 both of them decided to separate.
Wikipedia description:
The Rhodes-Livingstone Institute (RLI) was the first local anthropological research facility in Africa; it was founded in 1937 under the initial directorship of Godfrey Wilson. It is located a few miles outside Lusaka. Designed to allow for easier study of the local cultures of Northern Rhodesia, now Zambia, it became the base of operations for a number of leading anthropologists of the time. Among the participating anthropologists at the RLI, In addition to Wilson, were Monica Hunter Wilson, Max Gluckman, J. Desmond Clark, Elizabeth Colson, E.L. Epstein, J. Clyde Mitchell, and William Watson. Others have called attention to what they regard as misguidedness on the part of the RLI anthropologists, stemming from the fact that they were embedded in the colonial system and blind to its reality as a component in dialectic study. Contrasting views are presented in a study by Lyn Schumaker (2001) and a chapter by Richard Brown (1973).
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