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Culture and its importance
Culture and its importance
Culture and its importance
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LEWIS HENRY MORGAN Lewis Henry Morgan has been credited as being the founder of American cultural anthropology or more broadly as the father of “American Anthropology.” Many anthropologists at the time were called “arm-chair” academics, meaning that they studied anthropology from a distance while sitting in chairs, reading and thinking; Morgan was not an “arm-chair” anthropologist. He went out into the field to learn about other cultures. As noted by Kinton, Jacob Bachofen and John McLennan influenced Morgan (1974:4).
Morgan started his work with an extensive ethnographic study of the Iroquois. Langness informs us that the driving force behind Morgan’s “devotion” to the field was due to a chance meeting with a young, educated Seneca Indian,
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Boas was one of the first anthropologists who worked towards discrediting “racist and sexist theories and ideologies that sought to legitimize the marginalization of people based on race, religion, gender, and ethnicity” (Robbins 2009:257). In fact, during the World’s Fair of 1893 in Chicago, Boas actually set up his own booth to rival the booth of the people who had originally hired him and sent him to the field. While they were measuring skulls, Boas had Eskimos from Baffinland at his booth so people could see that they were just as cultured and intelligent as anyone else. Boas led the way to the eventual destruction of the common belief in racial superiority and racial determinism that had been a part of anthropology before him (Langness …show more content…
1974. The Study of Culture. 3rd ed. Novato, CA: Chandler & Sharp Publishers.
Mead, Margaret. 1959. “Apprenticeship under Boas.” Pp. 29-45 in The Anthropology of Franz Boas. Memoir 87, American Anthropological Association, edited by Walter Goldschmidt.
Meggers, B. 1946. “Recent Trends in American Ethnology.” American Anthropologist 48:176-214.
Morgan, Lewis H. 1851. League of the Ho-de-no-sau-nee, or Iroquois. Rochester, N.Y.: Sage & Broa.
Morgan, Lewis H. 1871. Systems of Consanguinity and Affinity of the Human Family. Washington: Smithsonian Institution.
Morgan, Lewis H. 1877. Ancient Society. New York: World Publishing.
Robbins, Richard H. 2009. Cultural Anthropology: A Problem-Based Approach. 5th ed. Belmont, CA: Wadsworth
Stern, Bernard J. 1946. “Lewis Henry Morgan Today: An Appraisal of His Scientific Contributions.” Science & Society 10(2):172-176.
Stocking, George W., Jr. 1965. “From Physics to Ethnology: Franz Boas’ Arctic Expedition as a Problem in the Historiography of the Behavioral Sciences.” Journal of the History of the Behavioral Sciences. 1(1):53-56.
Winick, Charles. 1984. Dictionary of Anthropology. Totowa, NJ: Rowman &
“Tracing a single Native American family from the 1780’s through the 1920’s posed a number of challenges,” for Claudio Saunt, author of Black, White, and Indian: Race and the Unmaking of an American Family. (pg. 217) A family tree is comprised of genealogical data that has many branches that take form by twisting, turning, and attempting to accurately represent descendants from the oldest to the youngest. “The Grayson family of the Creek Nation traces its origins to the late 1700’s, when Robert Grierson, a Scotsman, and Sinnugee, a Creek woman, settled down together in what is now north-central Alabama. Today, their descendants number in the thousands and have scores of surnames.” (pg. 3)
Pages one to sixty- nine in Indian From The Inside: Native American Philosophy and Cultural Renewal by Dennis McPherson and J. Douglas Rabb, provides the beginning of an in-depth analysis of Native American cultural philosophy. It also states the ways in which western perspective has played a role in our understanding of Native American culture and similarities between Western culture and Native American culture. The section of reading can be divided into three lenses. The first section focus is on the theoretical understanding of self in respect to the space around us. The second section provides a historical background into the relationship between Native Americans and British colonial power. The last section focus is on the affiliation of otherworldliness that exist between
of Native American Culture as a Means of Reform,” American Indian Quarterly 26, no. 1
As a scholar invested in the progression of the field of Native American material cultural studies, I consistently recondition my understanding of both epistemology and the appropriate ways to approach cultural circumstances of the so-called “Other” through personal encounters and the shared experiences of my contemporaries. My own ethical position is forever fluid, negotiated by both Native and non-Native sources as I attempt to find ground in what exactly I intend to do (outside of an occupation) with the knowledge I accumulate. Perhaps the most vulnerable facet of existence in the world of academia is the ease that comes in the failure to compromise one’s own advancement for the well-being of those being studied. Barre Toelken is an encouraging exception to this conundrum, considering his explicit analysis of both Navajo and Western ethics in the case of the Hugh Yellowman tapes. His essay argues for an approach that surrenders the fieldworker’s hypothetical gain to the socio-emotional needs of subjects’ epistemological structure and, most intriguingly, he treats ethnographic materials as praxis rather than data. After years of apprehension with the objectifying habits of cultural anthropology, a discipline internally dithered by the bickering of Science vs. Humanities, I am finally moved to disengage from such authoritatively based methods altogether as a result of Toelken’s example.
Field, Emily Donaldson. "'Excepting Himself': Olaudah Equiano, Native Americans, And The Civilizing Mission." MELUS: The Journal Of The Society For The Study Of The Multi-Ethnic Literature Of The United States 34.4 (2009): 15-38. MLA International Bibliography. Web. 5 Dec. 2013.
Bibliography: Bibliography 1. John Majewski, History of the American Peoples: 1840-1920 (Dubuque: Kent/Hunt Publishing, 2001). 2.
Francis, L. (1998). Native time, a historical time line of native America. New York: St Martins Press.
We should take careful notice of how Turner describes the role of native tribes in American history. The reason for this is that it proves to be very insightful into the kind of historical narrative that Turner presents to describe the ‘real reasons’ for why American’s expanded into the Western frontiers.
Joseph, Chief. “An Indian’s Perspective.” For the Record. 5th ed. Vol. 2. New York & London:
All men are created equal (Declaration of Independence). Yet, the Native Americans continue their fight for decades since colonization. There is a constant struggle to urge for equality from William Apess in his 1833 essay, An Indian’s Looking-Glass for the White Man. In modern day, the fight continues after his lifetime. Equality and freedom is the goal for most Native Americans. Although securing the rights of the Native Americans are progressing, it is slow. Therefore, the inequality continues at a faster pace, as opposed to major changes that would impact the Native Americans positively. Throughout history, they are exploited for their land and natural resources and severely underfunded. As a matter of fact, the common theme seems to be that the Native Americans are continuously suppressed by the “superior race”, which showcases the prevalent thoughts in America. William Apess and
Through Indian Eyes: The Untold Story of Native American Peoples. Pleasantville, NY: Reader's Digest Association, 1995. Print.
Project, Harvard. The State of the Native Nations. New York: Oxford University Press, 2008. 221-222.
also films that could have been seen for a small price, but if one has the time
Welsch, Robert L, and Kirk M Endicott. “Should Cultural Anthropology Model itself on the Natural Science.” Taking sides clashing views on controversial issues in cultural anthropology. N.p.: n.p., n.d. N. pag. Print.