The reindeer tungus of Manchuria

Lindgren, E.

doi:10.1080/03068373508725362

Cited by 4 publications

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“…During 1931 and 1932 she accompanied a group of Evenki (then known as Tungus) reindeer herders, sharing camp with their shamaness. The field notes collected were the basis for a doctoral thesis on Tungus nomadism notable for two features: an early analysis of the function of shamanic magic and curative ritual; and a psychological assessment of the author herself, foreshadowing much later disciplinary developments in reflexive method (Lindgren, 1935b;1935c;1939a). Ethel John's advanced ethnological knowledge of Central Asia had by 1950 helped secure a university lectureship in archaeology and anthropology at Cambridge.…”

Section: Worldly Trajectoriesmentioning

confidence: 99%

Herding Memories of Humans and Animals

2006

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The study of a herd can mark the point where ethnography and ethology meet. Here versions of`the social' hinge on relations between herders and herd. Anthropologists tell us this much. But can our understanding of a herd be extended by an awareness of the diverse geographies that coexisting humans and animals create? Or, to shift the direction of approach: what does a herd know, or care, for geography? Possible responses to these questions can identify the abstract and the conceptual in empirical encounters with occupied local habitats. The same responses benefit from mustering together the different registers of memory that humans and animals retain from their day-today operations, or leave behind as signs of erstwhile presence. Here, practical expressions of movement and settling are understood as one means to open out the herd's territory, and to present its meanings through the drawing together of earthy and worldly relations. This paper is an exercise in their possible narration. At its close, the animation of the herd offers occasion for comment on matters of conduct, form, and style in a longer heritage of landscape study. But you have not studied with your own eyes the long upward sweep of the land that lifts sheer at the northern corries and then once on high stretches out across the granite expanse of the mountain plateau, nor the stands of pines that survive on the lower slopes, nor the sharply incised ravine that must be crossed to reach the grazing grounds. And, since I cannot take for granted that you know

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Section: Worldly Trajectoriesmentioning

confidence: 99%

Herding Memories of Humans and Animals

2006

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Tuvan reindeer husbandry in the early 20th century

Whitaker¹

1981

Polar Record

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Among students of the history of reindeer domestication the Tuva occupy a special position. Their homeland, the Sayan mountains and the basin of the upper Yenisey, to the south-west of lake Baykal and to the north of the present-day frontier between the USSR and Mongolia, has frequently been suggested as the region where reindeer were first domesticated. This attribution rests on two types of evidence: the first archaeological, and largely consisting of rock carvings depicting reindeer; and the second ethnographic, comprising observations of the techniques of reindeer management employed by the Tuva, chiefly made by two western travellers, the Englishman Douglas Carruthers in 1910, and the Norwegian Ørjan Olsen in 1914. The fieldwork of Olsen has only been published in Norwegian (Olsen, 1915a; 1915b), and therefore has not been widely used by scientists. Yet of the two travellers he was perhaps better equipped to make technical ethnographic observations. In this article I shall analyse the descriptions of reindeer husbandry made by both men, but with especial attention to Olsen. I shall then assess the contribution that observations of the Tuva might make to the debate between ethnologists on where reindeer (Rangifer tarandus L) were first domesticated.

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Ethnography, Cultural and Social Anthropology

Lowie

1953

American Anthropologist

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) stimulate reflections on cultural and social anthropology. In the present, wholly uncontroversial article I shall first define the aims of cultural anthropology as I understand them and shall then inquire into the relations of that discipline with social anthropology as defined by British scholars. IWhatever differences may divide cultural from social anthropologists, they are hardly greater than those which divide self-styled cultural anthropologists. Indeed, I should say that many of us feel incomparably closer to the English anthropologists referred to above than, say, to Goldenweiser in his later phases.A concrete example will illustrate the issue. In one of his books (Goldenweiser 1922) this writer devotes a chapter to the Baganda, relying as he was bound to do on Roscoe's well-known work. He tells us that ('maize is perhaps the principal staple food, but plantain trdes are also cultivated on a large scale." Now the primary source (Roscoe 1911: 5,432) states in unmistakable terms that plantains '(furnish their staple food," whereas maize "was never grown in any quantity . . . ; no one called the two or three cobs which he ate a meal." Of course, anyone is liable to factual inaccuracies, but what is involved here is something deeper. Goldenweiser writes about these matters as might any layman-not as a student of culture. He does not explain to his reader that maize is a species introduced into Uganda in recent times. He shows no inkling of the problems connected with the occurrence and distribution of East African plantains, indigenous and otherwise. Yet in his several publications there is no end of references to culture-to "psychology and culture," to "culture and environment," to "the theoretical categories and cultural reality," and so forth. It would be convenient to have an English term designating the kind of cultural anthropology of which some of us-say, Kroeber and myself-are votaries, a term corresponding to Klemm's "allgemeine Culturwissenschajt." For the purpose intended, "cultural history" will not do since it one-sidedly circumscribes the discipline; and notwithstanding the analogy of "sociology," many of us recoil from deliberately perpetrating a twin monstrosity such as '(culturology." However, Professor RadclifFe-Brown informs us that since 1909 British colleagues have used "ethnography" to denote "descriptive accounts of 527

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The reindeer tungus of Manchuria

Cited by 4 publications

References 0 publications

Herding Memories of Humans and Animals

Herding Memories of Humans and Animals

Tuvan reindeer husbandry in the early 20th century

Ethnography, Cultural and Social Anthropology

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