Authentic Indians
Authentic Indians
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正宗的印第安人
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发表时间：
2020
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通讯作者：
P. Raibmon
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作者：
P. Raibmon
在这部创新的历史中，佩奇·雷布蒙考察了关于“真实的印第安人”的思想的政治后果。她以19世纪末和20世纪初的西北海岸为重点，描述了政府官员、传教士、人类学家、改革者、定居者和游客如何根据印度与白色、传统与现代、未开化与文明等二元对立来发展印度真实性的定义。他们只承认那些符合其有限定义并反映其殖民合法性和种族优越感的“印第安性”表述为真实的。莱布蒙表明，白人和土著人是合作者，尽管不平等的一个在政治的真实性。非原住民采用的印第安文化定义限制了原住民对资源、土地和主权的要求，而原住民则利用这些定义来获得在殖民主义下生存所必需的社会、政治和经济手段。
借鉴报纸，杂志，机构和传教记录，回忆录和日记的研究，Raibmon结合了文化和劳动史。她着眼于三个历史事件：一群来自温哥华的Kwakwaka'wakw人参加1893年在芝加哥举行的世界哥伦比亚博览会;移民土著劳工在普吉特湾的啤酒花田的工作;以及特林吉特艺术家鲁道夫·沃尔顿（Rudolph Walton）的法律的努力，让他的混血继子进入阿拉斯加锡特卡的白色公立学校。这些事件共同揭示了外来者试图定义真正的土著文化的后果。Raibmon认为，原住民文化不仅仅是仪式的复制;它还在于原住民在不断变化的现代环境中产生新的和有意义的方式来确定他们的位置。
In this innovative history, Paige Raibmon examines the political ramifications of ideas about “real Indians.” Focusing on the Northwest Coast in the late nineteenth century and early twentieth, she describes how government officials, missionaries, anthropologists, reformers, settlers, and tourists developed definitions of Indian authenticity based on such binaries as Indian versus White, traditional versus modern, and uncivilized versus civilized. They recognized as authentic only those expressions of “Indianness” that conformed to their limited definitions and reflected their sense of colonial legitimacy and racial superiority. Raibmon shows that Whites and Aboriginals were collaborators—albeit unequal ones—in the politics of authenticity. Non-Aboriginal people employed definitions of Indian culture that limited Aboriginal claims to resources, land, and sovereignty, while Aboriginals utilized those same definitions to access the social, political, and economic means necessary for their survival under colonialism.
Drawing on research in newspapers, magazines, agency and missionary records, memoirs, and diaries, Raibmon combines cultural and labor history. She looks at three historical episodes: the participation of a group of Kwakwaka’wakw from Vancouver in the 1893 World’s Columbian Exposition in Chicago; the work of migrant Aboriginal laborers in the hop fields of Puget Sound; and the legal efforts of Tlingit artist Rudolph Walton to have his mixed-race step-children admitted to the white public school in Sitka, Alaska. Together these episodes reveal the consequences of outsiders’ attempts to define authentic Aboriginal culture. Raibmon argues that Aboriginal culture is much more than the reproduction of rituals; it also lies in the means by which Aboriginal people generate new and meaningful ways of identifying their place in a changing modern environment.