Age, Biography and Wiki
Mari Lyn Salvador was born on 16 June, 1943 in Panama. Discover Mari Lyn Salvador's Biography, Age, Height, Physical Stats, Dating/Affairs, Family and career updates. Learn How rich is She in this year and how She spends money? Also learn how She earned most of networth at the age of 74 years old?
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Age |
74 years old |
Zodiac Sign |
Gemini |
Born |
16 June 1943 |
Birthday |
16 June |
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Date of death |
23 October 2017 |
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Nationality |
Panama |
We recommend you to check the complete list of Famous People born on 16 June.
She is a member of famous with the age 74 years old group.
Mari Lyn Salvador Height, Weight & Measurements
At 74 years old, Mari Lyn Salvador height not available right now. We will update Mari Lyn Salvador's Height, weight, Body Measurements, Eye Color, Hair Color, Shoe & Dress size soon as possible.
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Dating & Relationship status
She is currently single. She is not dating anyone. We don't have much information about She's past relationship and any previous engaged. According to our Database, She has no children.
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Mari Lyn Salvador Net Worth
Her net worth has been growing significantly in 2022-2023. So, how much is Mari Lyn Salvador worth at the age of 74 years old? Mari Lyn Salvador’s income source is mostly from being a successful . She is from Panama. We have estimated
Mari Lyn Salvador's net worth
, money, salary, income, and assets.
Net Worth in 2023 |
$1 Million - $5 Million |
Salary in 2023 |
Under Review |
Net Worth in 2022 |
Pending |
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Under Review |
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Timeline
Salvador served as chief curator at the Maxwell Museum of Anthropology at the University of New Mexico from 1978 until becoming director at the San Diego Museum of Man in 2005. In 2009, Salvador was appointed to the directorship of the Hearst Museum of Anthropology at the University of California, Berkeley, a post which she held until July 2015. Dr. Salvador advocated bringing community elders to museums as scholars and has worked with many such elders in doing research for the National Museum of the American Indian in Washington, D.C. Her focus on gender and indigenous peoples served as a widening of the San Diego Museum of Man’s purpose beyond its literal name, indicative of the more general trend in museums today toward plurality. She also served as the president of the Council for Museum Anthropology (CMA), a section of the American Anthropological Association (AAA), from 2003-2005. Afterwards, she maintained a position on the board, reflecting her own and the council’s mission to advance anthropology within the context of museums.
Following completion of her PhD in 1976, Salvador taught at University of the Azores in Portugal, while on a Fulbright scholarship to study native religious celebrations called festas. She continued this research more locally, in southern California, among Portuguese-American communities for several years, focusing on the aesthetics of ritual performance and the ways in which art is used in ritual. She also worked with contemporary Hispanic artists in New Mexico to study and exhibit religious imagery known as santos, attempting to understand the importance of the creative process among these artists in both aesthetic and devotional contexts.
Salvador started college as an art student focusing on weaving and pottery at San Francisco State University. After graduating, she joined the Peace Corps in 1966, and was sent to Panama to help build chicken coops. She started an artist's cooperative with the Guna during the course of the project and began her study of molas.
Mari Lyn Salvador (16 June 1943 – 23 October 2017) was an American anthropologist, known for her work on Panamanian molas, worn by Kuna women. She became the director of the San Diego Museum of Man and the Hearst Museum of Anthropology. Salvador's career focused on analysis of ethnoaesthetics, or the appreciation of art in its own cultural context, from a variety of peoples.
After returning from Panama, she pursued a PhD in cultural anthropology at University of California at Berkeley, and focused on art culture in Kuna people. She followed the work of Lila O'Neale and Nelson H. H. Graburn, using analysis of ethnoaesthetics to understand the art of Kuna women from the perspective of the individual artists within the framework of their own culture. For instance, among the Kuna, only women create visual art, as opposed to verbal arts or oratory, and its creation is a communal experience. Women and girls of all ages work together, share designs and learn from each other. The social element bonds these women together, and it reinforces other elements in society, as Kuna art is intertextual, referring to and borrowing from other arts and media. Artistic form is important in Kuna life, beyond the aesthetics of a piece: it informs notions of performance and ritual in addition to reflecting social values upheld in those performances. Visual art allows the Kuna to identify themselves as a separate and isolated group, but also crosses social boundaries as the Kuna have sought controlled contact; this last is demonstrated in the molas themselves, which have incorporated non-Kuna elements since the 1920s.