Introduction
Keith H. Basso’s ethnographic research titled, To Give up on Words: Silence in Western Apache Culture is an investigation of situations when members of a certain Apache community in the western United States assume the state of silence as a form of social interaction. In this paper, I will first note details of the society under consideration and Basso’s interests in regards to the questions he is trying to answer. I will introduce some anthropological concepts that are suitable to the discussion, followed by Basso’s observations regarding silence in the Apache community, including his methods, arguments, and conclusion. Finally, I will evaluate Basso’s findings and deduce if the evidence supports the conclusion made; I will also discuss Basso’s entry into the community, which is sparsely described in the text.
Facts & Interests
Basso’s carries out his research in a Western Apache community situated in east-central Arizona in Navajo County. He conducts the research over a period of sixteen months between 1964 and 1969. Basso specifically observes specifically a settlement called ‘Cibecue’ that he regards as a small community of about 800 people. The society is largely agrarian; agriculture, rearing cattle, and doing some work for wages are the common outlets of earning. Basso notes the high unemployment rate in the community, a factor that still affects the Cibecue society; therefore, many of the community’s residents live in substandard conditions and rely on government subsidies and welfare checks.
The Cibecue live in clusters where the center of domestic activity and communication is what can be described as a ‘camp’ or a gowąą. The word, gowąą, is used to refer to the population as well as the location of ...
... middle of paper ...
...e is the lack of information regarding his entry into this Western Apache society. In contrast to many other ethnographic works that I have come across, the most successful ones have been where the anthropologist faces some sort of obstacle while trying to gain entry into the community. Moreover, the process of building ties with informants and reaching a level of trust to receive authentic and accurate information is another level that is left unexplored in the text. It goes without saying that there must have been, at least, some difficulties in Basso’s entry into the community and building relationships. I believe that providing this particular account would have allowed the reader to better understand the context of the Western Apache community under consideration, and could have augmented the role of silence and the meaning of ambiguity in social interactions.
Farming the Home Place: A Japanese American community in California 1919-1982 by Valerie J. Matsumoto presents a close and in-depth study of social and culture history of Cortez, a small agricultural settlement located in San Joaquin valley in California. Divided into six chapter, the book is based primarily on the oral interviews responses from eighty three members of Issei, Nisei, and Sansei generations. However, many information are also obtained from the local newspapers, community records, and World War II concentration camp publications.
When Spaniards colonized California, they invaded the native Indians with foreign worldviews, weapons, and diseases. The distinct regional culture that resulted from this union in turn found itself invaded by Anglo-Americans with their peculiar social, legal, and economic ideals. Claiming that differences among these cultures could not be reconciled, Douglas Monroy traces the historical interaction among them in Thrown Among Strangers: The Making of Mexican Culture in Frontier California. Beginning with the missions and ending in the late 1800s, he employs relations of production and labor demands as a framework to explain the domination of some groups and the decay of others and concludes with the notion that ?California would have been, and would be today, a different place indeed if people had done more of their own work.?(276) While this supposition may be true, its economic determinism undermines other important factors on which he eloquently elaborates, such as religion and law. Ironically, in his description of native Californian culture, Monroy becomes victim of the same creation of the ?other? for which he chastises Spanish and Anglo cultures. His unconvincing arguments about Indian life and his reductive adherence to labor analysis ultimately detract from his work; however, he successfully provokes the reader to explore the complexities and contradictions of a particular historical era.
Professor and poet Deborah A. Miranda, pieces together the past and uncovers and presents us with a story--a Californian story--in her memoir, “Bad Indians.” Her use of the Christian Novena, “Novena to Bad Indians,” illustrates the irony of using the form of her oppressors as a call out for help, not to God, but to her past ancestors. We tend to think of religion as a form of salvation and redemption of our lives here on Earth, in which we bare down and ask for forgiveness. But by challenging this common discourse using theological allegories and satirical terminology, Miranda turns her attention away from a Deity to call the reader out for help. It is crucial to recognize the struggles that the Native community currently face. Californian Indians are often not given recognition for their identity and their heritage, and are also repeatedly stereotyped as abusive, alcoholic, uncivilized, and “freeloaders” of the United States government. Such generalizations root back from European colonization, nevertheless still linger in our contemporary society. Miranda has taken the first step forward in characterizing few of these stereotypes in her Novena, but she’s given her story. Now what are we going to do with ours? It’s up to us to create our
In both the film and novel, "Speak" by Lauren Halsen Anderson uses literary devices to demonstrate the experience the protagonist, Melinda Sordino faced as a teenage rape victim, as well as the steps necessary to cope and move on with her life. Both film and book share a great similarity in the conflict that goes on, as well as the flash backs indicated throughout this piece of work. Also, the symbolism shaped by the protagonist makes it more clear to understand the tramautic event. Moreover, the novel and film appears to be both familiar in many ways due to these elements followed by examples.
There is a deep relationship between the environment and Western Apache people. The bonds between the two are so strong that it is embedded in their culture and history. Keith Basso, author of Wisdom Sits in Places expanded on this theory and did so by divulging himself into Western Apaches life. He spent fifteen years with the Apache people studying their relationship with the environment, specifically concentrating on ‘Place-names.’ When Basso first began to work with the Apache people, one of his Apache friends told him to ‘learn the names,’ because they held a special meaning with the community. (Cruikshank 1990: 54) Place-names are special names given to a specific locality where an event took place that was significant in history and crucial in shaping morals and beliefs. Through the use of place-names, the environment became a teaching tool for Apache people.
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.
In Apache culture, Basso theorizes that there is a bond between oral narratives and the environment. He claims that story telling is a very influential tool used by the Apache people and it is used to “create bonds between human beings and features of the landscape. Bassos, as well as a number of Apache elders, believed that the disconnection among the land and people is the reason of many problems.
When a native author Greg Sams said that the reservations are just “red ghettos”, the author David disagree with that. He thinks there must be something else beyond that point. After his grandfather died, he somehow changed his mind. Because he could not think anything e...
Historical trauma has brought psychological effects on the Native American community. Many suffer from alcohol and drug abuse, depression, and poverty. I wondered why they do not get help from the government and after watching the documentary California’s “Lost” Tribes I began to understand that in any reservation the tribe is the government, so they do not have the same rights as a city outside the reservation. Many of the the reservations were placed in areas where they could not do any form of agriculture, so they did not have a source of income. Many of this reservations have to find ways to get themselves out of poverty and many of the reservations within California have found a way to get out of their poverty by creating casinos
How Native American’s and Americans communicate can vary greatly and can cause miscommunication between the two groups, or unintended nonverbal communication. Native Americans use caution with their first encounters of early communication to demonstrate humility and create harmony (Shusta, Levine, Wong,
In 1958, their population was approximately 40,000. The pursuant gatherers of Mbuti people are separated into several subgroups. They lived within their individual region, where they have their own languages and engage in their hunting practices. Each Mbuti subgroup uses a language of a nearest person and they do not have a text method. Their sizes are usually small and average; they also have naturally brown skin and churlish hairs. Mbuti persons exist in bands of 15 to 60. They live in hot, sticky and plentiful precipitation forest which is sprinkled with lakes and rivers. It also has a wealthy variety of flowers and animals. The Mbuti have exte...
...wler-Salamini and Mary Kay Vaughan, eds Creating Spaces, Shaping Transitions: Women of the Mexican Countryside, 1850-1990 Tucson: University of Arizona Press, 1994.
The colonization of civilizations has changed the world’s history forever. From the French, Spaniard, and down to the English, have changed cultures, traditions, religions, and livelihoods of other societies. The Native Americans, for example, were one of the many civilizations that were conquered by the English. The result was their ways of life based on nature changed into the more “civilized” ways of the colonists of the English people. Many Native Americans have lost their old ways and were pulled into the new “civilized” ways. Today only a small amount of Native American nations or tribes exist in remote areas surviving following their traditions. In the book Ceremony, a story of a man named Tayo, did not know himself and the world around him but in the end found out and opened his eyes to the truth. However the Ceremony’s main message is related not only to one man but also to everything and everyone in the world. It is a book with the message that the realization of oneself will open the eyes to see what is truth and false which will consequently turn to freedom.
Sandefur, G. (n.d.). American Indian reservations: The first underclass areas? Retrieved April 28, 2014, from http://www.irp.wisc.edu/publications/focus/pdfs/foc121f.pdf
“They would like that / They would be happy / Because we would be defenseless then” (Silko) refers to when the Spanish sought to establish a “New Spain.” They desired to civilize the Pueblo through cultural assimilation, including but not limited to: the establishment of Catholic missions, the speaking of the Spanish language, and the conversion to Roman Catholicism. Despite the attempts to replace the corresponding native customs with these and other features of the Spanish culture, the basic elements of Pueblo myth and ritual managed to survive. All in all, Ceremony presents an attempt to contend with the reality of a mixed cultural landscape in a way that allows Native American culture to persist, even as it changes. She argues for the necessity of cultural change by the transfer of traditional oral myths into written form. Silko infuses a multitude of significant themes and issues into the text without explicitly stating them and effectively uses point- of-view to demonstrate the destructiveness of contact between