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In August 1880, businessman Adrian Jakobsen convinced eight Inuit men, women, and children from Hebron and Nakvak, Labrador to accompany him to Europe to be "exhibited" in zoos and Völkerschauen (ethnographic shows). Abraham, Maria, Noggasak, Paingo, Sara, Terrianiak, Tobias, and Ulrike agreed, partly for the money and partly out of curiosity to see the wonders of Europe, which they had heard about from Moravian missionaries. The Inuit arrived in the fall of 1880 and were much talked and written about in the local press. Meanwhile, the Moravian missionaries, who had begged them not to embark on the journey, were busily writing letters and trying to stay in contact with Abraham and his family. By January 1881 all eight Inuit had died of smallpox. This story is told through several different perspectives, from Abraham's diary, the earliest known Inuit autobiography, and the missionaries’ letters and reports, to a scholarly article, newspaper pieces, and even advertising. Many illustrations, including portraits done of the Inuit visitors, scans of some of the original documents in German, and recent photos of the abandoned Moravian mission in Hebron, round out Abraham’s intriguing and unfortunate story.
Abraham's intriguing and unfortunate story is told through several different perspectives, from Abraham's diary, the earliest known Inuit autobiography, and the missionaries' letters and reports, to a scholarly article, newspaper pieces, and even advertising.
In August 1880, two Inuit families from Labrador were recruited by Johan Adrian Jacobsen and headed to Europe to become the latest exotic attraction in Carl Hagenbeck's ethnographic shows. The group were exhibited in zoos across Europe until the Inuit relized their mistake and longed to return home. Abraham was literate and kept a diary. So did Johan Adrian Jacobsen. Even tough both diaries survived, to this day the story remained incomplete. In 2009, France Rivet's reading of the English translation of Abraham's diary left her with many unanswered questions. Where were the Inuit buried? What happened to their remains? Nobody knew. Intrigued, France set out to look for answers. The more she dug, the more riveting the story became, and totally unsuspected facets emerged. Four years and three research trips to Europe later, France's findings are revealed. At last, 133 years after the deaths of the two Inuit families, the events that unfolded in Paris are finally elucidated, and even more extraordinarily, this research has brought to light an opportunity to change the course of Abraham's story.
Indianthusiasm refers to the European fascination with, and fantasies about, Indigenous peoples of North America, and has its roots in nineteenth-century German colonial imagination. Often manifested in romanticized representations of the past, Indianthusiasm has developed into a veritable industry in Germany and other European nations: there are Western and so-called “Indian” theme parks and a German hobbyist scene that attract people of all social backgrounds and ages to join camps and clubs that practise beading, powwow dancing, and Indigenous lifestyles. Containing interviews with twelve Indigenous authors, artists, and scholars who comment on the German fascination with North American Indigenous Peoples, Indianthusiasm is the first collection to present Indigenous critiques and assessments of this phenomenon. The volume connects two disciplines and strands of scholarship: German Studies and Indigenous Studies, focusing on how Indianthusiam has created both barriers and opportunities for Indigenous peoples with Germans and in Germany.
From the 1870s to the second decade of the twentieth century, more than fifty exhibitions of so-called exotic people took place in Denmark. Here large numbers of people of Asian and African origin were exhibited for the entertainment and ’education’ of a mass audience. Several of these exhibitions took place in Copenhagen Zoo, where different ’villages’, constructed in the middle of the zoo, hosted men, women and children, who sometimes stayed for months, performing their ’daily lives’ for thousands of curious Danes. This book draws on unique archival material newly discovered in Copenhagen, including photographs, documentary evidence and newspaper articles, to offer new insights and perspectives on the exhibitions both in Copenhagen and in other European cities. Employing post-colonial and feminist approaches to the material, the author sheds fresh light on the staging of exhibitions, the daily life of the exhibitees, the wider connections between shows across Europe and the thinking of the time on matters of race, science, gender and sexuality. A window onto contemporary racial understandings, Human Exhibitions presents interviews with the descendants of displayed people, connecting the attitudes and science of the past with both our (continued) modern fascination with ’the exotic’, and contemporary language and popular culture. As such, it will be of interest to scholars of sociology, anthropology and history working in the areas of gender and sexuality, race, whiteness and post-colonialism.
The cultural phenomenon of exhibiting non-European people in front of the European audiences in the 19th and 20th century was concentrated in the metropolises in the western part of the continent. Nevertheless, traveling ethnic troupes and temporary exhibitions of non-European humans took place also in territories located to the east of the Oder river and Austria. The contributors to this edited volume present practices of ethnographic shows in Russia, Poland, Czechia, Slovenia, Hungary, Germany, Romania, and Austria and discuss the reactions of local audiences. The essays offer critical arguments to rethink narratives of cultural encounters in the context of ethnic shows. By demonstrating the many ways in which the western models and customs were reshaped, developed, and contested in Central and Eastern European contexts, the authors argue that the dominant way of characterizing these performances as “human zoos” is too narrow. The contributors had to tackle the difficult task of finding traces other than faint copies of official press releases by the tour organizers. The original source material was drawn from local archives, museums, and newspapers of the discussed period. A unique feature of the volume is the rich amount of images that complement every single case study of ethnic shows.
This volume describes and discusses some of the intricacies associated with qualitative research in this post-modern era. It is the second of a two-volume set. It strives to define terms, identifies paradigms, methodologies and approaches that are applicable to novice and expert researchers alike. The book pays special attention to the biographies of those individuals who have helped to shape and develop these methodologies or research designs. In addition, consideration is given to historical and political underpinnings that relate to the development of qualitative research methodologies. Each research design is described in detail and the similarities and differences among them are explored. This volume makes use of a contextual approach to research and features interviews with scholars who have assisted in developing such methodologies. Of interest are numerous features such as questions for further study and annotated bibliographies that extend the scope of each of the methodologies described.
The Canadian province of Newfoundland and Labrador is a mythologized place that resonates with tragic adventure, polar expeditions and Grand Banks fishing; a real and imagined geography with an incredible artistic output that calls for critical discussion. This book examines the diversity of this province’s literature and culture, taking into consideration the expertise of scholars and writers who have first-hand knowledge of its unique context. Chapters on history, travel, fiction, autobiography, poetry, theatre, storytelling, filmmaking, and the visual arts provide an up-to-date survey across a broad range of artistic endeavours, as well as close readings of selected texts. The questions that fill the pages of Pathways of Creativity in Contemporary Newfoundland and Labrador arise from the awareness its contributors have of historically shared experiences, but also of shared delusions, and their essays provoke contemplation beyond the labels local/global, Newfoundlander/Come-From-Away. Aboriginal histories and writing come to the foreground in this panoramic view that balances descriptions of mainstream, vernacular and Indigenous cultural productions. The final chapter is organized as a multi-voiced interview which serves as a supplement to the academic essays. Here, themes are revisited and personalized as several writers express their feelings about what it means to be a Newfoundlander and an artist. As such, this book will encourage dialogue about Newfoundland and Labrador’s literary and artistic achievements within the international community of readers and researchers.
Inuktitut words in roman orthography and syllabics.
A silent clapboard church on a barren Arctic landscape is more than just a place of worship: it is a symbol that can evoke fraught reactions to the history of Christian colonization. In the Inuit homeland of Northern Labrador, however, that church is more likely to resonate with the voices of a well-rehearsed choir accompanied by an accomplished string orchestra or spirited brass bands. The Inuit making this music are stewards of a tradition of complex sacred music introduced by Moravian missionaries in the late 1700s – a tradition that, over time, these musicians transformed into a cultural expression genuinely their own. Called Upstairs is the story of this Labrador Inuit music practice. It is not principally a story of forced adoption but of adaptation, mediation, and agency, exploring the transformation of a colonial artifact into an expression of Inuit aesthetic preference, spirituality, and community identity. Often overlaying the Moravian traditions with defining characteristics drawn from pre-contact expressive culture, Inuit musicians imbued this once-alien music with their own voices. Told through archival documents, oral histories of Inuit musicians, and the music itself, Called Upstairs tracks the emergence of this Labrador Moravian music tradition across two and a half centuries. Tom Gordon presents a chronicle of Inuit leadership and agency in the face of colonialism through a unique lens. In this time of reconciliation, this story offers a window into Inuit resilience and the power of a culture’s creative expressions.