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Ethnic hybridity within identity politics: Thesis on Being A Nobel Savage in Brazil

Interesting thesis in social anthropology by Knut Olav Krohn Lakså. The thesis has recently been published in the Digital Library at the University of Oslo

Knut Olav Krohn Lakså conducted fieldwork among the Pataxó Indians in Brazil. He wanted to see how indigenous groups use their ethnic identity as a political resource. He found many paradoxes: In order to be acknowledged as an Indian with certain rights, it is necessary to adapt to an enchanted romanticism of themselves as The Other in which they are portrayed as The Noble Savage, he writes:

For instance, at every meeting with IBAMA or FUNAI officials, the Pataxó were always careful to wear feathers, painting or other traditional outfits such as loincloth.

This performance hasn’t much with the Indians’ needs in common, he shows:

The Pataxó’s main problems are that they are poor, unemployed and stigmatized. (…) The Pataxó themselves are mainly concerned with everyday challenges. They want to feed their families. They want their children to grow up. They want a school and they want money. In short, they want to change their social position to achieve material goods — something quite the opposite of what the Western World wants from the Noble Savage.

>> download the whole thesis “Ethnic Hybridity Within Identity Politics. Being Indian and the Struggle for Land and Acknowledgement among the Pataxó in Bahia, Brazil (pdf, 3,4MB )

PS: A good illustration for “acting Nobel Savage” might be this website by Aboriginal Planet

Interesting thesis in social anthropology by Knut Olav Krohn Lakså. The thesis has recently been published in the Digital Library at the University of Oslo

Knut Olav Krohn Lakså conducted fieldwork among the Pataxó Indians in Brazil. He wanted to see…

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On Savage Minds: Debate on the Construction of Indigenous Culture by Anthropologists

Early visual anthropologists produced a form of salvage anthropology that uncoupled “traditional” society from any form of change, Patrick Harries (University of Cape Town), writes in an article on the the history of visual anthropology in South Africa. Although almost 100,000 workers from southern Mozambique were employed, not one photograph of a migrant worker appeared in anthropological monographs.

Kerim Friedman tells a similar story on Savage Minds. It’s about Edward S. Curtis’ huge collections of photographs, now digitalised by the Library of Congress.

Friedman quotes Pedro Ponce’s text on Curtis:

“In order to portray traditional customs and dress, Curtis — using techniques accepted by many anthropologists of his day — removed modern clothes and other signs of contemporary life from his pictures. A portrait of a Piegan lodge, for example, originally showed an alarm clock between two seated men. Curtis cut the clock out of the negative and included the retouched image in The North American Indian.”

In a comment, Nancy Leclerc writes about consequences for Indians today:

“Several anthropologists pointed out that the negative judgements of white settlers toward Aboriginals largely stemmed from their perception that members of the latter group were not living up to the ideals of the past, a past that was largely romanticised.”

>> read more on Savage Minds

SEE ALSO:
Salvage Anthropology, photography and racism

Early visual anthropologists produced a form of salvage anthropology that uncoupled "traditional" society from any form of change, Patrick Harries (University of Cape Town), writes in an article on the the history of visual anthropology in South Africa. Although almost…

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American Ethnologist – New book reviews on Indian Resurgence in Brazil, Anthropology of Britain, Race and Transnationalism

The August reviews of the journal American Ethnologist are now online.

Among them we’ll find:

Mapping Yoruba Networks: Power and Agency in the Making of Transnational Communities. By: Kamari Maxine Clarke
Kamari Clarke is an Afro-Canadian who joins several African American anthropologists in examining how Africa and African heritage are understood by contemporary African American communities. Clarke exemplifies the best of 21st-century anthropology as she offers an insider’s sympathy without romanticism, step-back objectivity without arrogance. Clarke presents multisited research among “Yoruba” and Yoruba in South Carolina and Nigeria. >> continue

British Subjects: An Anthropology of Britain. Edited by Nigel Rapport
The articles address a wide range of topics, including the royal family (Anne Rowbottom), the London ballet (Helena Wulff), the postindustrial landscape of a former mining village (Andrew Dawson), British Quakers (Peter Collins), and Rapport’s own literarily inflected work on the worldview from a British village. The collection reflects a view of Britain as largely white, tranquil, and middle class >> continue

Racial Revolutions: Antiracism and Indian Resurgence in Brazil. By Jonathan W. Warren
Jonathan Warren examines the shift in which people who might once have claimed mixed-race status instead reconstruct themselves as “post-traditional” Indians. Simply because Warren explores qualitatively Brazil’s contemporary indigenous resurgence, Racial Revolutions is a must read. >> continue

Latino Crossings: Mexicans, Puerto Ricans, and the Politics of Race and Citizenship. By Nicholas De Genova and Anna Y. Ramos-Zayas
This book represents a unique collaboration between two anthropologists who did fieldwork separately in Chicago during the 1990s. >> continue

Right to Rock: The Black Rock Coalition and the Cultural Politics of Race. By Maureen Mahon
Right to Rock focuses on the Black Rock Coalition (BRC), founded in 1985 as a network of African American musicians “sick and tired of being sick and tired” from the frustration of racial segregation within the music industry. >> continue

>> all August 2005 book reviews

The August reviews of the journal American Ethnologist are now online.

Among them we'll find:

Mapping Yoruba Networks: Power and Agency in the Making of Transnational Communities. By: Kamari Maxine Clarke
Kamari Clarke is an Afro-Canadian who joins several African American anthropologists in…

Read more

Book review: Who owns native culture – A book with an excellent website

Very interesting review by David Trigger in the August-edition of The Australian Journal of Anthropology. Michael F. Brown’s book “Who Owns Native Culture?” discusses Indigenous assertions of ownership of cultural information. These can be in tension with the claims of non-Indigenous people who may wish to access particular sites and land areas, discuss certain areas of Indigenous knowledge without being censored etc. According to David Trigger, Michael Brown seeks a balance between ‘the interests of indigenous groups and the requirements of liberal democracy’.

Michael Brown shows how this conflict is more complex than it might seem at first glance. Early in the book, he asks why the incorporation of native cultural forms should be defined as theft, when native peoples themselves (as with all societies) have selectively appropriated Christian and other symbols and religious practices. How does the ownership claim over usage of Indigenous cultural ideas and designs sit with the creative mixing of cultures often termed ‘hybridity’ or ‘creolisation’ by scholars? Are New Age adherents, for example, really guilty of ‘blasphemy and cultural aggression’, when embracing their own versions of such rituals as sweat-lodges (derived from certain North American Indian cultures)?

>> continue (Link updated with copy)

The book has its own website with lots of news, articles, reviews and links related to the book! Excellent!!!!!!!!!

READ ALSO Indigenousness and the Politics of Spirituality where anthropologist Sabina Magliocco argues against cultural ownership: “Taken to its logical extreme, it leads directly to essentialization and racism”

Very interesting review by David Trigger in the August-edition of The Australian Journal of Anthropology. Michael F. Brown's book "Who Owns Native Culture?" discusses Indigenous assertions of ownership of cultural information. These can be in tension with the claims…

Read more

Indigenous Peoples’ Day: New Universities for a Multicultural Mexico

IPS

– Seven intercultural universities in Mexico are going a long way towards preserving the historical and cultural roots of the country’s indigenous community, which comprises more than 10 percent of the country’s 106 million people. The universities are dedicated to promoting alternatives for the development and integration of Mexico’s 62 native ethnic groups. One is the new intercultural university in the impoverished southern state of Chiapas, where the Zapatista guerrillas staged an uprising in January 1994. >> continue

IPS

- Seven intercultural universities in Mexico are going a long way towards preserving the historical and cultural roots of the country's indigenous community, which comprises more than 10 percent of the country's 106 million people. The universities are dedicated to…

Read more