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This book explores the exchange of Blackfoot "medicine bundles" within contemporary Blackfoot culture and between the Blackfoot Peoples and Euro-Americans. These ceremonial bundles, which are circulated as gifts in their native context, are robbed of their statuses as living beings or persons, when they are treated as symbolic objects or commodities by cultural outsiders. Much of the original, ethnographic data presented in this book deals with the attempts of some Blackfeet to repatriate ceremonial materials from Euro-American hands. This book represents a valuable study of contemporary Blackfoot religion as well as the repatriation movement. Kenneth Lokensgard also contributes to the studies of material culture and exchange; central to his investigation is the critical examination and reapplication of the interpretative terms "gift" and "commodity." Careful use of these terms, Lokensgard argues, can better help scholars appreciate how different peoples perceive the worlds they inhabit.
Collaboration between ethnographers and subjects has long been a product of the close, intimate relationships that define ethnographic research. But increasingly, collaboration is no longer viewed as merely a consequence of fieldwork; instead collaboration now preconditions and shapes research design as well as its dissemination. As a result, ethnographic subjects are shifting from being informants to being consultants. The emergence of collaborative ethnography highlights this relationship between consultant and ethnographer, moving it to center stage as a calculated part not only of fieldwork but also of the writing process itself. The Chicago Guide to Collaborative Ethnography presents a ...
This work questions who owns ethnographic information and presents a broad array of problems and pitfalls inherent in the practice of anthropology, with particular focus on the question of repatriation of ethnographic materials.
Developed from papers presented at the first European Colloquium on Pacific Studies this volume addresses the dynamics of contemporary Oceanic religions. In particular, the contributors investigate how indigenous populations have come to terms with the enormous impact of colonization and missionization while maintaining a distinct cultural and religious identity.
Mali (2,200 speakers) is a Papuan language spoken on the Gazelle Peninsula, East New Britain Province Papua New Guinea. It is a member of the Baining language family. The family is comprised of five languages: Kaket, Mali, Simbali, Ura and Kairak. Baining people share a common non-Austronesian ancestral language and similar cultural practices (such as fire dances). An interesting feature of these languages is that they show a great deal of influence from their early Austronesian neighbors. As detailed in the grammar, Mali has characteristics of both the Western Oceanic branch of Austronesian and Trans New Guinea. This is the first comprehensive grammar for a language from the family and provides a framework for further comparative and descriptive research in the region. The grammar was produced in cooperation with members of the Mali (Baining) community and is being published alongside a dictionary and text collection (also available from Pacific Linguistics).