The Return of Ishi`s Brain: After an Unsettling
... on returning the brain. The Smithsonian's repatriation office riposted that Marks and others were using Ishi's brain as a pretext for self-righteous posturing. Ishi's brain still sits in a metal locker in a storage facility in Suitland, Maryland, a painfully concrete reminder of anthropology's preca ...
... on returning the brain. The Smithsonian's repatriation office riposted that Marks and others were using Ishi's brain as a pretext for self-righteous posturing. Ishi's brain still sits in a metal locker in a storage facility in Suitland, Maryland, a painfully concrete reminder of anthropology's preca ...
Michael Harkin, “Ethnohistory`s Ethnohistory: Creating a Discipline
... what might be described as a marriage of convenience, both fields have produced a long line of defenders of the faith, who make periodic maledictions against the other. Thus E. E. Evans-Pritchard (1962: 190–91) ironically quotes Frederic Maitland’s dictum that “anthropology will become history or it ...
... what might be described as a marriage of convenience, both fields have produced a long line of defenders of the faith, who make periodic maledictions against the other. Thus E. E. Evans-Pritchard (1962: 190–91) ironically quotes Frederic Maitland’s dictum that “anthropology will become history or it ...
Handout Four: Mixed and Hybridised Identities
... my friend said, “But it hs to be the really, real thing. The full traje, and the women have to look Indian.” This does not mean that most prostitutes are indigenous. The emphasis on the “really real” here – on a cultural marker like clothing and the Indian “look” – suggests the slippage of identity ...
... my friend said, “But it hs to be the really, real thing. The full traje, and the women have to look Indian.” This does not mean that most prostitutes are indigenous. The emphasis on the “really real” here – on a cultural marker like clothing and the Indian “look” – suggests the slippage of identity ...
AUDRA SIMPSON On Ethnographic Refusal: Indigeneity, `Voice
... histories on the Iroquois5 and analytics used for cultural analysis were exceedingly ritualistic and procedural, and so much so that they privileged particular communities and peoples in ways that stressed harmony and timelessness even where there was utter opposition to and struggle against the sta ...
... histories on the Iroquois5 and analytics used for cultural analysis were exceedingly ritualistic and procedural, and so much so that they privileged particular communities and peoples in ways that stressed harmony and timelessness even where there was utter opposition to and struggle against the sta ...
Indian Societies and Communities in Latin America: An Historical
... Indians to work in lowland plantations, and epidemic diseases could not be controlled. But it was acknowledged that enough people had to be allowed to work their own lands to provide food for themselves, the Spaniards, and the forced labor. Their initial numbers were large and, though modern studies ...
... Indians to work in lowland plantations, and epidemic diseases could not be controlled. But it was acknowledged that enough people had to be allowed to work their own lands to provide food for themselves, the Spaniards, and the forced labor. Their initial numbers were large and, though modern studies ...
NATIVE NORTH AMERICANS ANT 3350 Fall 2005 INSTRUCTOR
... Self identified descendants of the pre-Columbian indigenous peoples of North America today make up less than 2% of the population of the United States, while legally recognized “Indians” (recorded on roles of officially recognized tribes) make up about .5% (1/2 of 1%). Curiosity about the earthworks ...
... Self identified descendants of the pre-Columbian indigenous peoples of North America today make up less than 2% of the population of the United States, while legally recognized “Indians” (recorded on roles of officially recognized tribes) make up about .5% (1/2 of 1%). Curiosity about the earthworks ...
Native American identity in the United States
Native American identity in the United States is an evolving topic based on the struggle to define ""Native American"" or ""(American) Indian"" both for people who consider themselves Native American and for people who do not. Some people seek an identity that will provide for a stable definition for legal, social, and personal purposes. There are a number of different factors which have been used to define ""Indianness,"" and the source and potential use of the definition play a role in what definition is used. Facets which characterize ""Indianness"" include culture, society, genes/biology, law, and self-identity. An important question is whether the definition should be dynamic and changeable across time and situation, or whether it is possible to define ""Indianness"" in a static way. The dynamic definitions may be based in how Indians adapt and adjust to dominant society, which may be called an ""oppositional process"" by which the boundaries between Indians and the dominant groups are maintained. Another reason for dynamic definitions is the process of ""ethnogenesis"", which is the process by which the ethnic identity of the group is developed and renewed as social organizations and cultures evolve. The question of identity, especially aboriginal identity, is common in many societies worldwide.The future of their identity is extremely important to Native Americans. Activist Russell Means bemoans the crumbling Indian way of life, the loss of traditions, languages, and sacred places. He remarks that there may soon be no more Native Americans, only ""Native American Americans, like Polish Americans and Italian Americans."" As the number of Indians has grown (ten times as many today as in 1890), the number who carry on tribal traditions shrinks (one fifth as many as in 1890), as has been common among many ethnic groups over time. Means says, ""We might speak our language, we might look like Indians and sound like Indians, but we won’t be Indians.""