The Ethnohistory of Events and Nonevents

Fogelson, Raymond D.

doi:10.2307/482275

Cited by 102 publications

(18 citation statements)

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“…There is little doubt that various cultural traditions recognize, define, evaluate, and assign meaning to events differently (Fogelson, 1989). Especially in the absence of definitive knowledge about events/personages, complex social histories may be constructed that differ from those of others.…”

mentioning

confidence: 99%

Historical Consciousness Among Two American Indian Tribes

Jervis

Beals

Croy

et al. 2006

American Behavioral Scientist

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American Indians have endured numerous significant historical events, including epidemics, warfare, genocide, relocation, and for many, confinement to reservations. These events often are thought to be the root cause of contemporary physical and mental health problems within this population. Yet despite the presumed force of history in shaping their contemporary lives, there has been surprisingly little empirical examination of the extent to which Native people contemplate their history or understand it in relation to their present lives. This article explores attitudes toward and knowledge of significant historical events using a representative, community-based sample drawn from two tribes, one in the Northern Plains culture area and the other in the Southwest. Taken as a whole, findings suggest that the past continues to have meaning for contemporary American Indians and is related in important ways to identity and formal education.

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mentioning

confidence: 99%

Historical Consciousness Among Two American Indian Tribes

Jervis

Beals

Croy

et al. 2006

American Behavioral Scientist

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“…The compression and remaking of Francisca's story are similar to the historicizing practices of the Amazonian Piro (Gow ) and Kayabi (Oakdale ) in that community members referred to few specific dates or historical events but instead condensed and dramatized long‐term historical processes in what Raymond Fogelson (:84, :143) calls an “epitomizing event.” Some lowland biographical traditions use memorized accounts of past human and mythic figures (Graham ; Oakdale ; Urban ), while other biographical narratives take on new meanings in new contexts with new narrators, who are just as concerned with bringing the future into being as they are with documenting the past (Basso ). The Mapuche combine both modes of historicizing when they deliberately conflate the identities of prominent shamans with those of primordial and deceased shamans and with spirits.…”

Section: Mythologizing Remembering and Historicizingmentioning

confidence: 99%

“…Just as in the case of the Mary Steedly's autobiography of Sinek, the Karo “memory artist,” Francisca's story is at once “collective history and singular testimony, literal chronicle of events and fabulated personal narrative” (:814). The tension between individual identity and memory (Francisca's objects and biography, her desires, her bible) and collective identity and memory (the filew , the mythologized version of Rosa/Francisca, the community's history) has been evident throughout the process of disremembering and re‐remembering.…”

Section: Mythologizing Remembering and Historicizingmentioning

confidence: 99%

The Paradox of Disremembering the Dead: Ritual, Memory, and Embodied Historicity in Mapuche Shamanic Personhood

Bacigalupo

2016

Anthropology and Humanism

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This article examines how the processes of disremembering, the transformations of memory and personhood, and the rebirth of Mapuche shamans address and cloud issues of social persistence and cohesion in a community. My analysis is grounded in the broader culture of death rituals but also advances a reading of these rituals as expressions of an essentially historical consciousness: how Mapuche shamans such as Francisca Kolipi mediate indigenous engagements with history and historicity. Francisca's personhood was reshaped multiple times through contested processes of disremembering and remembering, and her multiple deaths were rescripted and rehistoricized. Community members erased the negative aspects of Francisca's spirit and merged it with the spirit of her machi predecessor, and Francisca was rehistoricized in a new context in anticipation of the rebirth of her spirit in a new shaman. [personhood, disremembering, memory, shaman, death, history] In 1960, thirty-nine-year-old Francisca Kolipi was struck by lightning during a devastating earthquake and became possessed by the spirit of Rosa Kurin, a deceased thunder machi (shaman). Although many people in her community of Millali came to Francisca for healing, others questioned her legitimacy because she had been initiated so late in life and had no formal training. Some envied Francisca's wealth and power and called her a sorcerer because she violated Mapuche and Chilean patriarchal gender norms: she made her money independently outside the home, and people thought she did not distribute sufficient favors to the community; she refused to remarry when she was widowed; and she was considered by some to be manly, aggressive, and amoral (Bacigalupo 2010(Bacigalupo , 2014. Aware of these criticisms, Francisca feared that her spirit would not be reborn in a new shaman's body after she died. To make sure that her spirit would not be lost, she demanded during our first face-to-face meeting that I write her biography as a "bible."Machi spirits not only carry history, they make history. These spirits become historical agents as they bring knowledge and power from past shamans into the bodies of new ones, who will also act in history. But spirits are also agents who are cleansed and reinvented in narratives that respond to, as well as shape, the changing social and political needs of the

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“…Tout au long, Fish into Wine jette un regard nouveau sur des acteurs et des processus qui m'étaient pseudo-familiers. Et au gré de cette lecture, il m'a semblé notamment que la prise de Québec par les frères Kirke en juillet 1629 figure parmi ce que j'appellerai les « nonévénements » symptomatiques de l'histoire politique actuelle de la Nouvelle-France 6 14 . Souvent à la remorque des projets de commerçants, les monarques européens improvisent de nouveaux instruments de patronage à coup de privilèges et de commissions.…”

Section: Le Problème Historique De La « Souveraineté »unclassified

Deux pas vers une histoire du politique décolonisée : les problèmes de la souvraineté et de l’esclavage amérindien en Nouvelle-France

Desbarats

2010

Bulletin d'histoire politique

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Tous droits réservés © Association québécoise d'histoire politique; VLB Éditeur, 2010 Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter en ligne. https://apropos.erudit.org/fr/usagers/politique-dutilisation/ Cet article est diffusé et préservé par Érudit. Érudit est un consortium interuniversitaire sans but lucratif composé de l'

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The Ethnohistory of Events and Nonevents

Cited by 102 publications

References 4 publications

Historical Consciousness Among Two American Indian Tribes

Historical Consciousness Among Two American Indian Tribes

The Paradox of Disremembering the Dead: Ritual, Memory, and Embodied Historicity in Mapuche Shamanic Personhood

Deux pas vers une histoire du politique décolonisée : les problèmes de la souvraineté et de l’esclavage amérindien en Nouvelle-France

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