The Leisure Class versus the Tourists: The Hidden Struggle in the Collecting of Pueblo Pottery at the Turn of the Twentieth Century

Clemmer, Richard O.

doi:10.1080/02757200802449964

Cited by 4 publications

(2 citation statements)

References 5 publications

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“…He first encountered Nadve American communides in New Mexico on a walking trip from Ohio to Los Angeles in 1884. Lummis' neighbors George Wharton James, who briefly edited Stickley's Craftsman (Bowman 1993: 172;Clemmer 2008;Wilson 1993: 22), and Mary Austin, both of whom joined Charles Lummis in founding the "Arroyo Guild," also enthusiastically promoted the Southern California bungalow, "of desert-tinted wood and stones" (Robertson 1993: 107). In 1887, he visited Acoma and Isleta.…”

Section: Puebloan Pottery: What To Do With Itmentioning

confidence: 99%

“Bungalow”

Clemmer¹

2012

Home Cultures

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Section: Puebloan Pottery: What To Do With Itmentioning

confidence: 99%

“Bungalow”

Clemmer¹

2012

Home Cultures

Self Cite

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“…They bartered 650,000 pounds to neighboring Navajos and others, stored a surplus of 600,000 pounds, and sold 100,000 pounds to traders (Kennard 1979: 557). 9 Production of pottery in large quantities had been going on at some Pueblos such as Cohciti, Tesuque and Santa Clara for more than twenty years (Batkin 1999;Clemmer 2008). It got a boost when the Santa Fe Railway opened its El Tovar Hotel at Grand Canyon in 1905, and its partner in tourism (the Fred Harvey Company) began aggressively marketing Native American artisinal products.…”

Section: Forced Acculturation and Puebloan Economy: Products And Prodmentioning

confidence: 99%

“A carnival of promiscuous carnal indulgence”: bureaucrats’ ambivalence in reconciling capitalist production with native American habitus

Clemmer

2009

Dialect Anthropol

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In 1921 the U.S. Office of Indian Affairs (OIA) attempted to suppress ritual public performances in the Southwestern Pueblos. Several reams of documenting text were used to support this authorizing text. These documenting texts were affidavits purporting to describe ''degrading tendencies'' and ''immoral relations'' in the Puebloan habitus. The OIA used these sensationalized representations of the habitus of Native Americans' communities to promote and justify the policy of forced acculturation in the waning days of its implementation. What is perplexing is that these supporting texts were trotted out so late, decades after the major thrusts of the forced acculturation program had first been put into play. My purpose is to analyze the place of these texts in the forced acculturation program. I suggest, following Anne McClintock (1995) that the obsessive fascination that the public performances seem to have held for those who reported on and condemned them, represent a layered and complex intertwining of ambivalence about domestic social relations and gender with confusion about culture and labor. Examining a slice of the U.S. Government's policy of forced acculturation in a corner of the Native American world reveals a potentially implosive anxiety of reconciling the imposition of a desired mode of production with the persistence of a habitus perceived as celebrating the violation of appropriate domesticity.

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Marxism, indigenism, and the anthropology of Native North America: divergence and a possible future

Rose

2016

Dialect Anthropol

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The Leisure Class versus the Tourists: The Hidden Struggle in the Collecting of Pueblo Pottery at the Turn of the Twentieth Century

Cited by 4 publications

References 5 publications

“Bungalow”

“Bungalow”

“A carnival of promiscuous carnal indulgence”: bureaucrats’ ambivalence in reconciling capitalist production with native American habitus

Marxism, indigenism, and the anthropology of Native North America: divergence and a possible future

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