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4 对印第安人的传统观点：科罗拉多大学博尔德分校的民族学教授沃德·丘吉尔（Ward Churchill）不无嘲弄地将这种范式总结如下：“有多少印第安人呢？——有一百万；他们是从哪儿来的呢？——从白令大陆桥那头来的；他们是什么时候来的呢？——是在15 000年以前（准确到15分钟内）；他们是怎么度日的呢？——他们是邋遢的石器时代捕猎者-采集者，数千年来一直游荡于这片山河之间，勉强维生，充满希望地企盼着欧洲人从天而降，来改善自己的生活质量。”（Churchill 2003
:44）
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4 Smithsonian-backed archaeologists: Dougherty and Calandra 1984 (small numbers needed for causeways, 180; natural origins of mounds, 182-85). Their discussion has been dismissed as“improbably interpreted” (Myers et al. 1992
:87). Roughly similar conclusions appear in Langstroth 1996.
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5 Pristine myth: Denevan 1992a, 1996b.
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5 Wilderness Act: P.L. 88-577, 3 Sept. 1964 (“untrammeled,”section 2c); Callicott 1998
:349-50 (act embodies“the conventional understanding of wilderness”).
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5 Obligation to restore natural state: Cronon 1995a
:36.
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6 Fish weirs: Erickson 2000a.
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6 Acre: Author’s interviews, Alceu Ranzi, Denise Schaan; author’s visits to Acre; Schaan et al. 2007; Mann 2008; Pärssinen et al. 2009; Franca et al. 2010. Earthworks have been found in the small part of Pando that has been investigated (Saunaluoma 2010).
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7 贝尼的发展前景：个人访谈，埃里克森，巴利，贝尼发展文献调查中心。亚马孙河流域东南部的卡雅布人将其土地租给伐木者与矿工的行为，揭示了印第安人是如何使环保人士大失所望的（Epstein 1993；Slater 1995
:121-24对此文做了全文转载和评述）。一些环保人士提议将贝尼东部地区纳入某个邻近的联合国教科文组织生态保护区，这是该组织在全球各地支持的350个生态保护区之一。
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7 Devil tree: Interviews and email, Balée. I found no published work on this spe-cific form of obligate mutualism, but see, generally, Huxley and Cutler eds.1991.
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8 Ibibate and pottery: Interviews, Balée, Erickson; Erickson and Balée 2005; Balée 2000; Erickson 1995; Langstroth 1996.
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10 霍姆伯格对西里奥诺人的看法：Holmberg 1969
:17 （“标记”，“文化上落后”），37（“不眠之夜”），38-39（服饰），110（缺乏乐器），116（“宇宙”，“不固定的”），121（数到三），261（“典型”，“原始状态”）。霍姆伯格离世以后，劳里斯顿·夏普（Lauriston Sharp）将《游牧民族》一书介绍为对“保留了各种人类最初文化形态”，“卑陋而有益”的幸存者的研究。他说，该书“发现、描绘并由此将一段新的，在很多方面来说都超凡脱俗的旧石器时代经历引入了历史”（Sharp 1969
:xii-xiii）。作为大学教材，《游牧民族》历经数十年的广泛使用（埃里克森，私人交流）。
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10 Holmberg’s work and career: Interviews, Henry Dobyns; Doughty 1987; Stearman 1987 (account of his blind walk, Chap. 4).
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11 Lack of study of Beni and Langstroth: Interviews, Erickson, Langstroth; Langstroth 1996.
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11 Sirionó population: Holmberg 1969
:12 (fewer than 150 during his fieldwork). Rydén (1941
:21) estimated 6,000-10,000 in the late 1920s, presumably a pre-epidemic count. Today there are 600-2,000 (Balée 1999; Townsend 1996
:22). Stearman(1986
:8) estimated 3,000-6,000.
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12 Stearman returns, bottleneck, abuse by army and ranchers, Holmberg’s fail ure to grasp: Stearman 1984; Stearman 1987; author’s interviews, Balée, Erickson, Langstroth. Holmberg(1969
:8-9) noted the incidence of clubfoot and ear marks, but made little of it.
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12 Migration of Sirionó: Interviews, Balée; Barry 1977; Priest 1980; Pärssinen 2003. A Spanish account from 1636 suggests that they had arrived only a few decades before (Métraux 1942
:97), but this is not widely accepted.
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14 First Beni research and Denevan thesis: Nordenskiöld 1979a; Denevan 1966.
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16 Bauré culture and Erickson’s perspective: Interviews, Erickson; Erickson 1995, 2000b, 2005; Anon. 1743.
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16 Las Casas ethnography: Casas 1992a; Wagner 1967
:287-89 (publication history).
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16 “lyve in that goulden”: Arber ed. 1885:71 (letter, Martire, p., to Charles V, 30 Sept. 1516).
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16 “印第安智慧”：“我们无法通过人力与方法得到真理；归纳法和其它谬误也并没有什么两样，即便是在机械与艺术的助力下，最具科学的也依然将会是最健康、最友善，并且拥有更完美的印第安智慧的人” [Thoreau 1996（vol.5）
:131]。
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16 Crying Indian campaign: Krech 1999
:14-16.
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17 Indians without history
:“In North America, whites are the bearers of environmental original sin, because whites alone are recognized as laboring. But whites are thus also, by the same token, the only real bearers of history. This is why our flattery … of ‘simpler’ peoples is an act of such immense condescension. For in a modern world defined by change, whites are portrayed as the only beings who make a difference” (White 1995
:175). The phrase“people without history”was popularized in an ironic sense in Wolf 1997.
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