Pub Date : 2019-04-03DOI: 10.1080/00938157.2019.1665241
M. Harkin
“Heritage landscape” is a slippery concept, consisting of two terms with broad semantic content. Nevertheless, it is this very ambiguity and vagueness that make it workable from a pragmatic standpoint. I well remember hiking a trail with my son, then a teenager, in Huangshan (Yellow Mountain) in Anhui Province, China. Designated a UNESCO World Heritage Site, it was overrun with tour groups of the sort seen commonly in Asia (and increasingly in places such as Yellowstone National Park), with a tour guide wielding a loudspeaker and flag, herding their groups in nearly military fashion. Compared with the experience of, say, sauntering through Wordsworth’s Lake District, the contrast could not be more dramatic. The serenity of the landscape (used as one of the main locations for the film Crouching Tiger, Hidden Dragon) was, for me, at odds with the sound of the guides, and the presence of large numbers of tourists. To me, that was not a “heritage landscape” moment; in part, because the landscape was not my “own” heritage. I will gladly “own” a landscape in the British Isles or even a Cycladic Island, but to me the landscape of Chinese poets and monks was a bridge too far. Even more, the reverential attitude towards the landscape, which I inherited through the Romantic tradition, as passed on via the Hudson River School, John Muir, Ansel Adams, etc., seemed, to me, utterly lacking in the selfie-taking tourists. Of course, as Michael Wilson argues, “heritage landscape” is an inherently ideological framework that is open to critical challenge by scholars, but which exists largely to bury such considerations. “We,” as world citizens, can all be welcomed under the umbrella of UNESCO’s World Heritage designation. This makes for, as Wilson notes, some awkward moments. How is a White American visitor to relate to an Aboriginal sacred site such as Uluru? I found myself in a similar situation with a good friend who is a hereditary Maori chief, visiting the Moeraki Boulders in New Zealand. Closer to (my) home, indigenous sites such as “buffalo jumps” are repurposed for a broad, North American audience who have no direct ties to the sites, which can, in fact, be used as part of a settler colonial discourse. On the other hand, in Europe, especially the British Isles, “heritage landscape” can be used to underwrite a highly fictional narrative of cultural continuity.
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Pub Date : 2019-04-03DOI: 10.1080/00938157.2019.1644468
M. Harkin
Abstract Two recent books about the great French anthropologist Claude Lévi-Strauss have recently been published. Coming a decade after his death, they serve as an opportunity to reassess the legacy of Lévi-Strauss, as an anthropologist and a writer.
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Pub Date : 2019-01-02DOI: 10.1080/00938157.2019.1578025
R. Hitchcock
Abstract This article reviews four books on hunters and gatherers. It begins with a discussion of the debates over the concept of hunter-gatherers. Theoretical approaches to hunter-gather studies are examined briefly. The view then assesses the four books and the various subjects which they address. These subjects include the issue of ethnographic analogy, diversity, evolution, and archaeological perspectives as well as understanding contemporary hunter-gatherer societies. Additional topics include land use, the assignment of meaning to landscapes, way finding, territoriality, boundary-marking, and networks. Social learning, teaching, and information dissemination are discussed, with emphasis on some of the things that are learned, such as sharing, fair treatment of others, the importance of compassion, and moral values. Hunter-gatherer studies have evolved to the point where both archaeologists and anthropologists are taking into careful consideration the need to consider both past and present in their investigations and to focus also on the non-hunter-gatherer societies with whom they are interacting. As people who defined themselves as indigenous, hunter-gatherers are well aware of the social, economic, environmental and political challenges that they are facing, and they are seeking to address these challenges along with support organizations and researchers in an attempt to ensure their long-term security and well-being.
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Pub Date : 2019-01-02DOI: 10.1080/00938157.2019.1578472
M. Harkin
The history of anthropology in North America is very closely intertwined with Native cultures in the United States and Canada. As Polly Strong observes, the first generation of American anthropologists were in a state of “panic” about culture loss, and thus the mad rush to collect anything and everything: word lists, texts, artifacts and art, even human remains. Through much of the 20th century, anthropology in fact rested on an assumed acculturationist foundation: Native cultures were disappearing, both in North America and elsewhere, and this process could be studied, even ameliorated, but fundamentally, indigenous peoples would increasingly adapt and conform to the modern, globalized world. This assumption was not, of course, shared by Native people themselves, who always believed that they maintained a connection with the ancestors, one that may have been frayed, often through deliberate policies of the settler colonial states (language loss being the most obvious example) but that much had remained, and much could be recovered. Indeed, the Iroquois prophecy of the seventh generation, a belief widely held in Indian Country, states that sovereignty and stewardship of the earth would be returned to the seventh generation (after contact with Europeans) of Native people. In the era of climate change, water protectors, and Trump, it is hard not to see the appeal of that prophecy. Native peoples in North America have sought means to express indigeneity and sovereignty in the face of settler colonial society and globalization. The Ho-Chunk (preciously known as Winnebago), a Siouan people traditionally inhabiting much of the upper Midwest, but today confined to Wisconsin, are a good example of the maintenance of cultural practices in the face of settler colonialism. Through warrior societies and other esoteric cultural practices, they have, as Nesper says, been able to maintain cultural and social reproduction. A practice more visible to outsiders is the Powwow, which, as in other Native communities, is the fundamental means not only of maintaining cultural practices, but expressing them to the outside world. Pow-wows are not sacred, and have become commercialized over time: essentially, as a way of including outsiders on their own terms (that
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Pub Date : 2019-01-02DOI: 10.1080/00938157.2019.1602324
Juan Javier Rivera Andía
Abstract I examine recent ethnographic attempts to address alterity among Amerindian worlds—attempts that produce a critique of indigenous relationships with external or foreign agents. While some of them are concerned with describing what there is in those worlds, others illustrate different forms to approach it. The former studies carry out their descriptions through two contrasted types of fieldwork data: abstract indigenous concepts and material things. The latter studies are examined as illustrations of differentiated methodological advances: on the one hand, a writing experiment proposing an avant-garde engaged unruly ethnography; and on the other hand, what seems to be a mere accommodation of academic theoretical trends. The final picture of these current anthropological ethnographies depicts the contrasted contents and forms that are nowadays present in Amerindian studies.
{"title":"Recent methodological approaches in ethnographies of human and non-human Amerindian collectives","authors":"Juan Javier Rivera Andía","doi":"10.1080/00938157.2019.1602324","DOIUrl":"https://doi.org/10.1080/00938157.2019.1602324","url":null,"abstract":"Abstract I examine recent ethnographic attempts to address alterity among Amerindian worlds—attempts that produce a critique of indigenous relationships with external or foreign agents. While some of them are concerned with describing what there is in those worlds, others illustrate different forms to approach it. The former studies carry out their descriptions through two contrasted types of fieldwork data: abstract indigenous concepts and material things. The latter studies are examined as illustrations of differentiated methodological advances: on the one hand, a writing experiment proposing an avant-garde engaged unruly ethnography; and on the other hand, what seems to be a mere accommodation of academic theoretical trends. The final picture of these current anthropological ethnographies depicts the contrasted contents and forms that are nowadays present in Amerindian studies.","PeriodicalId":43734,"journal":{"name":"Reviews in Anthropology","volume":"48 1","pages":"38 - 56"},"PeriodicalIF":0.3,"publicationDate":"2019-01-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/00938157.2019.1602324","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46538739","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-02DOI: 10.1080/00938157.2018.1531505
L. M. Carucci
{"title":"On Kings","authors":"L. M. Carucci","doi":"10.1080/00938157.2018.1531505","DOIUrl":"https://doi.org/10.1080/00938157.2018.1531505","url":null,"abstract":"","PeriodicalId":43734,"journal":{"name":"Reviews in Anthropology","volume":"47 1","pages":"112 - 98"},"PeriodicalIF":0.3,"publicationDate":"2018-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/00938157.2018.1531505","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46973396","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-10-02DOI: 10.1080/00938157.2018.1507317
P. Shankman
Abstract Truth’s Fool is a sympathetic biography of Derek Freeman, the anthropologist best known for his scathing critique of Margaret Mead’s Coming of Age in Samoa. Hempenstall, a historian, chronicles Freeman’s life and work, including an appraisal of the Mead–Freeman controversy. Hempenstall is interested in Freeman’s ideas, motives, and intentions as well as his personal struggles. He argues that Freeman has been misunderstood, maligned, and vilified in an uncivil “war” among cultural anthropologists. This review examines Hempenstall’s interpretation of Freeman’s personal struggles and his perspective on Freeman’s two books on Mead and Samoa.
{"title":"In search of Derek Freeman","authors":"P. Shankman","doi":"10.1080/00938157.2018.1507317","DOIUrl":"https://doi.org/10.1080/00938157.2018.1507317","url":null,"abstract":"Abstract Truth’s Fool is a sympathetic biography of Derek Freeman, the anthropologist best known for his scathing critique of Margaret Mead’s Coming of Age in Samoa. Hempenstall, a historian, chronicles Freeman’s life and work, including an appraisal of the Mead–Freeman controversy. Hempenstall is interested in Freeman’s ideas, motives, and intentions as well as his personal struggles. He argues that Freeman has been misunderstood, maligned, and vilified in an uncivil “war” among cultural anthropologists. This review examines Hempenstall’s interpretation of Freeman’s personal struggles and his perspective on Freeman’s two books on Mead and Samoa.","PeriodicalId":43734,"journal":{"name":"Reviews in Anthropology","volume":"47 1","pages":"57 - 75"},"PeriodicalIF":0.3,"publicationDate":"2018-10-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/00938157.2018.1507317","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46857420","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2018-09-21DOI: 10.1080/00938157.2018.1507506
P. Strong
Abstract Cora Du Bois (1903–1991) achieved distinction in anthropology and the U.S. government—including leadership roles in the Office of Strategic Services and the State Department, a professorship at Harvard, and the presidency of the American Anthropological Association. Her contemporary, Henrietta Schmerler (1908–1931), suffered rape and murder while conducting her first summer of ethnographic fieldwork. Despite these stark differences, when taken together, Schmerler’s and Du Bois’s careers and reputations shed light on sexism and homophobia in and around the discipline, changing approaches to fieldwork and cultural analysis, and the political and public contexts of American anthropology in the mid-20th century.
摘要Cora Du Bois（1903–1991）在人类学和美国政府方面取得了卓越成就，包括在战略服务办公室和国务院担任领导职务，在哈佛大学担任教授，以及担任美国人类学协会主席。她的同时代人Henrietta Schmerler（1908–1931）在进行第一个夏天的民族志田野调查时遭到强奸和谋杀。尽管存在这些明显的差异，但综合起来看，施默勒和杜波依斯的职业生涯和声誉揭示了该学科及其周围的性别歧视和恐同症，改变了实地调查和文化分析的方法，以及20世纪中期美国人类学的政治和公共背景。
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Pub Date : 2018-04-03DOI: 10.1080/00938157.2018.1466425
Larry Nesper
Abstract This review examines four recently published ethnographies of North American Indian communities in both the United States and Canada, each reflecting the ways in which sovereignty and self-determination are realized and compromised. The evolving indigenous polities discussed in these works each articulate with the nation-state that encompasses them in different ways, in large part by virtue of the kinds of resources the communities are perceived to manage by salient institutions in the dominant society. These works are also insightful concerning the possibilities and limitations of ethnography in highly politicized settings.
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Pub Date : 2018-04-03DOI: 10.1080/00938157.2018.1504419
H. Lewis
Abstract Blackhawk, Ned, and Isaiah L. Wilner. 2018. Indigenous Visions: Rediscovering the World of Franz Boas. New Haven: Yale University Press. The editors of this volume proclaim their intention to demonstrate the revolutionary influence of Indigenous thinkers on the ideas of Franz Boas, but the work falls far short of their aim. Despite the inclusion of a number of interesting contributions dealing with remarkable individuals, with one exception none of the fourteen papers attempts to make such a case.
{"title":"Franz Boas and Friends? Not Really","authors":"H. Lewis","doi":"10.1080/00938157.2018.1504419","DOIUrl":"https://doi.org/10.1080/00938157.2018.1504419","url":null,"abstract":"Abstract Blackhawk, Ned, and Isaiah L. Wilner. 2018. Indigenous Visions: Rediscovering the World of Franz Boas. New Haven: Yale University Press. The editors of this volume proclaim their intention to demonstrate the revolutionary influence of Indigenous thinkers on the ideas of Franz Boas, but the work falls far short of their aim. Despite the inclusion of a number of interesting contributions dealing with remarkable individuals, with one exception none of the fourteen papers attempts to make such a case.","PeriodicalId":43734,"journal":{"name":"Reviews in Anthropology","volume":"47 1","pages":"21 - 38"},"PeriodicalIF":0.3,"publicationDate":"2018-04-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.1080/00938157.2018.1504419","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42833048","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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