Download Free Primitive Culture Book in PDF and EPUB Free Download. You can read online Primitive Culture and write the review.

Traditional Anishinaabe (Ojibwe or Chippewa) knowledge, like the knowledge systems of indigenous peoples around the world, has long been collected and presented by researchers who were not a part of the culture they observed. The result is a colonized version of the knowledge, one that is distorted and trivialized by an ill-suited Eurocentric paradigm of scientific investigation and classification. In Our Knowledge Is Not Primitive, Wendy Makoons Geniusz contrasts the way in which Anishinaabe botanical knowledge is presented in the academic record with how it is preserved in Anishinaabe culture. In doing so she seeks to open a dialogue between the two communities to discuss methods for decolonizing existing texts and to develop innovative approaches for conducting more culturally meaningful research in the future. As an Anishinaabe who grew up in a household practicing traditional medicine and who went on to become a scholar of American Indian studies and the Ojibwe language, Geniusz possesses the authority of someone with a foot firmly planted in each world. Her unique ability to navigate both indigenous and scientific perspectives makes this book an invaluable contribution to the field of Native American studies and enriches our understanding of the Anishinaabe and other native communities.
This classic is organized as follows: Introduction Part I Chapter I. Collective Representations in Primitives’ Perceptions and the Mystical Character of Such Chapter II. The Law of Participation Chapter III. The Functioning of Prelogical Mentality Part II Chapter IV. The Mentality of Primitives in Relation to the Languages They Speak Chapter V. Prelogical Mentality in Relation to Numeration Part III Chapter VI. Institutions in Which Collective Representations Governed by the Law of Participation Are Involved (I) Chapter VII. Institutions in Which Collective Representations Governed by the Law of Participation Are Involved (II) Chapter VIII. Institutions in Which Collective Representations Governed by the Law of Participation Are Involved (III) Part IV Chapter IX. The Transition to the Higher Mental Types
This analysis opens with a historical review of dream interpretation, exploring the structure, theory, and function of dreams in primitive cultures and examining their predominant symbols, types, and forms. Focusing on Native American dreams, the study defines their significance to the individual and their relationship to the culture pattern.
Modernity became one of a number of equally plausible cultural strategies for organizing life in the contemporary world."--BOOK JACKET.
Reprint of the original, first published in 1938.
Making the Modern Primitive provides an anthropological analysis of the encounter between local residents and tourists in the Trobriand Islands, a place renowned in anthropology and represented in various media as "culturally authentic." In such a place, how are ideas about authenticity implicated in creating and representing the self and cultural Others in the context of cultural tourism? Michelle MacCarthy addresses this question by examining four arenas of interaction between Trobriand Islanders and tourists: formal performances, informal village visits, souvenir shopping, and tourist photography. Drawing on both symbolic/interpretive approaches and concepts drawn from economic anthropology, she examines the relationship of tourism to the commoditization of culture, the ways in which local residents actively represent and enact "Trobriandness," and the ways tourists interpret and narrate their experience. MacCarthy offers an anthropological critique of concepts of authenticity, tradition, and cultural commodification, based on long-term fieldwork among Trobriand Islanders and tourists. These notions, which have particular meanings as analytical concepts in anthropology, are also used and strategically deployed in the discourses of both Trobriand Islanders and tourists. Ideas about primitivity and cultural essentialism, while critiqued by anthropologists, are nonetheless used by both parties in tourism interactions to conceptualize and contextualize difference. MacCarthy demonstrate how such tropes are employed in ways that fit with prevailing metanarratives which each side holds about the other, and how these tropes are reproduced both in individual narratives of both tourists' and Trobrianders' experiences and in their interpretations (often misconstrued) of the lives of cultural Others with whom they interact. She examines the social dimensions of cross-cultural exchange in these four arenas (performance, village life, souvenirs, photography) to argue that cultural commodities are conceived of as singularities, a special category whose commodity status is downplayed in order to generate an increased sense of authenticity and to perpetuate the myth of a "primitive" economy and way of life more generally. In touristic encounters, experience itself is a sort of commodity, but relationships (real or imagined) are central to investing these experiences with meaning and value. This analysis contributes new understandings of the role and significance of authenticity in the anthropology of tourism, and its relationship to exchange; that is, how meaning and value are ascribed to the cultural products produced and consumed in the cultural tourism encounter with reference to ideas about what is and isn't authentic.