The Yanomamo of the Amazon Basin

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Recommended: Reflection on indigenous studies

Yanomamo Paper Assignment Napoleon Chagnon has spent about 60 months since 1964 studying the ‘foot people’ of the Amazon Basin known as the Yanomamo. In his ethnography, Yanomamo, he describes all of the events of his stay in the Venezuelan jungle. He describes the “hideous” appearance of the Yanomamo men when first meeting them, and their never-ending demands for Chagnon’s foreign goods, including his food. There are many issues that arise when considering Chagnon’s Yanomamo study. The withholding of genealogical information by the tribesmen, and how Chagnon was able to obtain his information is an interesting and significant aspect of this study. Why did Chagnon feel that this genealogical information was important? And was Chagnon’s choice to study the Yanomamo, despite their hesitancy to cooperate, a wise and ethical one? Chagnon spent his first five months collecting what he thought was an intricate and elaborate table of genealogical information, marriage relationships, and kinships within the Yanomamo village of Bisaasi-teri. He knew from the beginning that it would be difficult to obtain the actual names of the tribesmen because it is a symbol of honor, respect, dignity, and political admiration. The less your name was spoken in public within the village, the higher you were regarded. And it was considered an extreme taboo to discuss the names of the deceased as well, which made it exceptionally difficult for Chagnon to trace family lineages to the past. Chagnon would interview villagers asking for the names of all members of their community, including the deceased. He recounts many situations in which the interviewee whispered a name into his ear, made him repeat it aloud and then the person whose name he was supposedly calling would cry out in anger while others laughed. It wasn’t until five months into his development of a genealogical chart, on a trip to another Yanomamo village, that he discovered the name he had for the village headman translated into “long dong” and that all of his names were in fact ridiculous and, of course, incorrect. For months and months to follow Chagnon would have to be incredibly strategic and smart in choosing who to interview and what to ask them. He began to only interview in his hut in private, where distractions from other village members could not in... ... middle of paper ... ...ission. The Yanomamo seemed to be quite hesitant in accepting Chagnon, and even now he recounts events where they try to take advantage of him and the things that he brings. This is part of their culture, but what is the global importance of his research? I’m sure there is an answer because his study is widely accepted and taught, hence this paper, but I have not been able to understand the purpose of such projects other than fascination. In general, the “ethics” of something is an issue that must be decided by those involved in the situation. The opinions of the Yanomamo as to whether or not Chagnon’s genealogical study was ethical are just as important as the western scientists’ opinions. And if language presents a barrier to communicate and agree on a study taking place, then maybe that study just was not meant to happen. Not everything and everyone in this world is open to be analyzed, photographed, interviewed, etc. by western scientists. So was it ethical for Chagnon to go to Bisaasi-terri, drop his bags and start working? I say no. Was it really that important for Chagnon to go there and study people who didn’t come out and announce their welcoming of outsiders? I say no.

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