Preserving the ‘Pristine’ & ‘Pure’ Indigenous ‘Other’
INDS207 Module Three Key Theme
Why is this issue?
§ “Staged authenticity”: conformity by indigenous people to the
expected images of tourists.
§ MacCannell, Dean (1973), “Staged authenticity: Arrangement of social space in tourist
settings”, American Journal of Sociology, 79(3): 589-603.
§ Conforming to western stereotypes represents a double-edged
sword for indigenous communities.
§ Sissons, Jeffrey (2005), First Peoples: Indigenous Cultures and their Futures, London:
Reaktion Books, pp. 37-59.
INDS207 Why is this issue? Module Three 3
§ Colonialism often involves the severing of indigenous kinship relationships through policies of removal, relocation and assimilation.
§ Examples:
§ The Treaty of Waitangi settlement process in Aotearoa/New
Zealand.
§ Indigenous people living in urban centres in Australia.
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Where do these ideologies come from and how they can be employed in ways that may enable and/or constrain Indigenous agency?
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Preserving the ‘pristine’ and ‘pure’ Indigenous “Other”
§ It viewed Aboriginal people in the south-east as
inauthentic, as people who did not live as “Aborigines”, as people who had lost their “Aboriginal” culture and had only a fragmented memory of their (past) culture.
§ A discipline primarily “…fitted to the needs of those who have
the task of administering to native peoples.”
§ Alfred Radcliffe-Brown cited by Geoffrey Gray (2007), A Cautious Silence: The
Politics of Australian Anthropology, Canberra: Aboriginal Studies Press, p. 5.
§ Anthropological and colonial discourse focused on
understanding the “mentality” of the indigenous people: i.e. the abilities and capacities of “natives” to think—and to act— like white people.
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“Whether by accident or design, whether by measuring, quantifying, pathologizing, expunging or essentializing, a comprehensive range of authorities… have produced an incessant flow of knowledge about Aborigines [sic] that has become available for selective appropriation to warrant, to rationalize and to authenticate official definitions, policies and programmes for dealing with ‘the Aboriginal problem”
Settler Colonialism and the Transformation of Anthropology, London: Cassell, p.3.
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Physical anthropologists were equipped with callipers, a von Luschan chromatic scale for classifying skin colour and a camera for front and side head shots.
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§ “Centuries ago, nature ‘side’ tracked a race in Australia. At the present time, despite some drawbacks or interference from outside, that race remains, to a large extent in primitive conditions. It is capable of casting light on the evolution of human races in a way and to an extent that probably no other can equal.”
§ W.R. Smith, “Australian Conditions and Problems From the
Standpoint of Present Anthropological Knowledge”, AAAS 14 (1913), p. 374.
Scientific expeditions: Salvage Anthropology INDS207 Module Three 13
“To help science complete the knowledge of what is regarded as the only prehistoric race left on the face of the earth-the Australian aborigines”.
This dichotomy between ‘traditional’ and ‘non-traditional’ Aboriginal people weaves its way through relevant anthropological discourse and remains deeply embedded in anthropological thinking.
It promotes a fossilised vision of indigeneity which is regurgitated over and over again.
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“There was, and remains so, a lack of interest in the lived lives of people of Aboriginal descent living in urban and rural Australia, especially in south-eastern and south-western Australia, who have been subjected to the most dramatic effects of invasion and settlement and its consequences.”
(2007) A Cautious Silence: The politics of Australian Anthropology
Canberra: Aboriginal Studies Press, p. 17. .
INDS207 Module Three
James Luna (Luiseño Indian) is a performance and installation artist (http://www.jamesluna.com/mainmenu/)
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Challenge and Critique § “Not even Indians can relate Vine Deloria Jnr.
themselves to this type of creature who, to anthropologists, is the “real” Indian. Indian people begin to feel that they are merely shadows of a mythical super-Indian” (1988, p. 82).
§ See Thomas Biolsi & Larry J. Zimmerman (eds) (1997), Indians and Anthropologists: Vine Deloria, Jr., and the Critique of Anthropology, Tuscan: University of Arizona Press.
Professor Martin Nakata Challenge and Critique
§ “Ethnology and early
anthropological theory once again informed practices in a way that not only framed the snapshot but also provided a background against which Islander society itself became in reality little more than an offstage presence imagined into being by a scientific audience.”
§ Nakata, M. (2007), Disciplining the savages,
savaging the disciplines, Canberra: Aboriginal Studies Press, p.102.
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“I suggest that a powerful antidote to the manufactured past now being created for us is the secret history of Indians in the twentieth century. Geronimo really did have a Cadilac and used to drive it to church, where he’d sign autographs. Quanah Parker, the legendary leader of the Comanches, became a successful businessman after the war. He was part owner of a railroad, and endorsed farming and Jesus. At the same time he was leader of the Native American Church and advocated the use of peyote.”
(2009) Everything You Know about Indians Is Wrong, Minneapolis: University of Minnesota Press, “On Romanticism”, p. 21.
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§ Applies the biological concepts of natural
selection to human societies.
§ Life is viewed as a struggle for existence
characterised by Herbert Spencer’s phrase the “survival of the fittest”.
§ The process of natural selection would result in the survival of the best competitors and the elimination of the ‘unfit’.
§ Used to justify social, economic and political
inequalities in wider society as natural phenomena that simply reflected the superiority of the powerful and the inferiority of the weak.
Herbert Spencer Sir Francis Galton
§ ‘Natural selection’ was applied to the idea of ‘race’—i.e.
superior ‘races’ would flourish, while inferior ‘races’ would die out.
§ Social Darwinism underpinned many policy regimes to
regulate indigenous lives.
§ In Australia, it was widely accepted that “Full-blood”
Aboriginal people were doomed to inevitable extinction.
“It has become an axiom that, following the law of evolution and survival of the fittest, the inferior races of mankind must give place to the highest type of man, and that this law is adequate to account for the gradual decline in numbers of the aboriginal inhabitants of a country before the march of civilisation.”
James Barnard (1809-1897)
(1890), “Aborigines [sic] of Tasmania”, Australasian Association for the Advancement of Science 2, p. 597.
‘Smooth the Dying Pillow’
§ “A dying race”. § The last of his or her tribe; e.g. “last of the
Mohicans” etc.
INDS207 Module Three 27
“White society was deemed able to absorb any amount of Aboriginal admixture and remain white, while any amount of European ‘blood’ rendered Aboriginal identity inauthentic and thus a candidate for elimination through assimilation”.
INDS207 Module Three . London: Reaktion Books, p. 45.
§ e.g. ‘mixed-blood’, ‘half-blood’, ‘mixed-race’, ‘half-caste’,
‘part-Aborigine’, ‘quadroon’ and so on.
§ In Australia, anthropologists confirmed the validity of
these concepts as administrative categories for regulating the lives of Aboriginal peoples.
§ These ideologies of ‘race’ and racial purity, further
undermined the status of many Aboriginal people as ‘real Aborigines’.
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INDS207 Module Three