打字猴:1.706315758e+09
1706315758
1706315759 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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1706315761 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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1706315763 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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1706315765 8 Ibibate and pottery: Interviews, Balée, Erickson; Erickson and Balée 2005; Balée 2000; Erickson 1995; Langstroth 1996.
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1706315767 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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1706315769 10 Holmberg’s work and career: Interviews, Henry Dobyns; Doughty 1987; Stearman 1987 (account of his blind walk, Chap. 4).
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1706315771 11 Lack of study of Beni and Langstroth: Interviews, Erickson, Langstroth; Langstroth 1996.
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1706315773 11 西里奥诺人的疫情:具体年表难以确定。霍姆伯格(1969:12)描述了致使西里奥诺人数量“骤减”并走上布道之途的1927年天花与流感疫情。在霍姆伯格离开十年后曾短暂造访当地的瑞典人类学家斯蒂格·莱登(Stig Rydén)引用其它信源,详述了1920年和1925年的疫情。他将二者解释为同一次单一的大型流感疫情的一部分(Rydén 1941:25)。然而,各地疫情造成的伤亡甚巨,不大可能仅有一处来源。
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1706315775 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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1706315777 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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1706315779 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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1706315781 14 First Beni research and Denevan thesis: Nordenskiöld 1979a; Denevan 1966.
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1706315783 16 Bauré culture and Erickson’s perspective: Interviews, Erickson; Erickson 1995, 2000b, 2005; Anon. 1743.
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1706315785 16 Las Casas ethnography: Casas 1992a; Wagner 1967:287-89 (publication history).
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1706315787 16 “lyve in that goulden”: Arber ed. 1885:71 (letter, Martire, p., to Charles V, 30 Sept. 1516).
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1706315789 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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1706315791 16 Crying Indian campaign: Krech 1999:14-16.
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1706315793 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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1706315795 17 “Unproductive waste”: Bancroft 1834-76 [vol.1]:3-4.
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1706315797 17 Kroeber on warfare and agriculture: Kroeber 1934:10-12 (all quotes).
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1706315799 17 Conrad on Indian dyspepsia: Conrad 1923:vi.
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1706315801 17 “pagans expecting”: Morison 1974:737.
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1706315803 17 “chief function”: Trevor-Roper 1965:9. To be fair, the baron was dismissing all indigenous peoples around the world, not singling out Indians.
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1706315805 18 Fitzgerald survey: Fitzgerald 1980:89-93 (“resolutely backward,”90; “lazy,”91; “few paragraphs,”93). See also, Axtell 1992.
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1706315807 18 学术信念:在此按作者姓名字母顺序排列的范例包括Bailey et al. 1983:9(“这片辽阔的处女大陆……印第安人口极为稀少,以至于他们完全可以被消除殆尽或是赶到一旁。作为一次伟大民主实验的机遇,这段时间千载难逢,并将一去不返”),见Axtell 1992:203的引述;Bailyn et al. 1977:34(“然而印第安人对土地的控制力颇弱……在全部可供发展园林的土地中,真正被用于耕作的从未超过总面积的百分之一”;该教材的各种版本几乎未经修订,直至二十世纪九十年代仍大行其道);Berliner 2003(“在1492年以前,如今的美国人烟稀少,未经开发,颇不发达……在几千年的时间里,变化和发展可称得上是闻所未闻”);Billard 1975:20(“在这片草原绿草壮美,一人来高,森林绵延辽阔,飘香数里的处女大陆上,从海岸线边走来了西班牙探险者、法兰西捕猎者、荷兰水手和刚毅的英国人”);Fernández-Armesto 2001:154(许多亚马孙河流域印第安人的生活“数千年间未有变化”,而这片雨林“依然是一间被大自然搁置在所谓不发达状态下的样本群体的实验室”——此间的关键词是“搁置”,即被固定在某一空间里,处于静止状态);McKibben 1989:53(美国荒野保护协会创始人罗伯特·马歇尔断定,一片目前无人居住的美国领土“存在于人类历史之外”);Sale 1990:315-16(“总之,北美的土地依然是一片繁茂而富饶的荒原……散发着未经开发的世界的气息”);Shetler 1991:226(“前哥伦布时期的美洲依然是最初的伊甸园,一个原始的自然王国。居住在山水之间的原住民如同透明一般,是这个生态圈的天然成分。他们的世界,亦即哥伦布的新大陆,是一个人为侵扰几无可见的世界”)。这样的陈述往往并非源于偏见,而更多是由欧美历史学家对非欧洲、非美洲社会一如既往地的不确定的态度造成的。因此,Current, Williams and Brinkley (1987:1)在下一页里将印第安人描述为一个既创造了“全球最灿烂的文化”,又“缺乏某些人类最基本的工具与技术”的群体(2)——后面的陈述以种族中心主义的形式假定,欧洲技术是“基本的”,原住民技术则无关紧要。见第二章、第三章。
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