Repatriation as reanimation through reciprocity

Fox, Aaron A.; Bohlman, Philip V.

doi:10.1017/cho9781139029476.029

Cited by 51 publications

(4 citation statements)

References 3 publications

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“…How, moreover, do we do this in ways that do not expose us to the toxicity the museums and ethnographic practices have subjected this life to? Recent scholarship has used language such as "reanimation" (Fox, 2013) and of "breath[ing] life into the songs" that have been kept within drawers, within boxes, within wires of online archives (Gray, 2018). As Mique'l Dangeli (2015) notes, "the expression bring to life is used by Northwest Coast First Nations people to refer to the first time songs, dances, or ceremonial beings such as masks, robes, rattles, and drums, are brought out publicly at a ceremony such as a potlatch or feast.…”

Section: Reconnecting Kinshipmentioning

confidence: 99%

Shxwelí li te shxwelítemelh xíts'etáwtxw: The museum's confinement of Indigenous kin

Robinson

2024

American Anthropologist

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Across the globe, museums filled with glass and plexiglass vitrines display collections of Indigenous belongings. The typical display scenario for such belongings places them upon plinths, underneath plexiglass. These cases render the life they contain into objects of display, things to be seen but not touched. For Indigenous people, experiencing this objectifying system of display is often traumatic because that which is on display fits neither category of object nor thing. They hold life, and are beings or ancestors; they are treated as kin. Alongside the life of ancestors who take material form, thousands of Indigenous songs collected by ethnographers on wax cylinder recordings and reel‐to‐reel tape are similarly confined in museum collections. These songs also hold life, but of different kinds from their material cousins. To reassess the role of the museum as a place that confines life is to put into question its relationship to incarceration. If the museum is a carceral space, how then, might we define repatriation alongside practices of “reentry” and kinship reconnection?

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Section: Reconnecting Kinshipmentioning

confidence: 99%

Shxwelí li te shxwelítemelh xíts'etáwtxw: The museum's confinement of Indigenous kin

Robinson

2024

American Anthropologist

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“…Traditionally, Iñupiat emphasize human‐animal interrelationships to create cultural solidarity, and they rely upon this increasingly in this time of heightened socio‐environmental stress (Fox ; Sakakibara , ). Cultural solidarity is often communal, and manifests in hunting, religious worship, language retention efforts, heritage education, and a variety of expressive culture, such as arts, music, and dance.…”

Section: Resilience and Collaborative Reciprocitymentioning

confidence: 99%

People of the Whales: Climate Change and Cultural Resilience Among Iñupiat of Arctic Alaska

Sakakibara

2017

Geographical Review

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Research on the human dimensions of global climate change should consider the way at‐risk populations confront uncertainty through cultural practices. This is a vital point for indigenous peoples around the world, but particularly for those in the Arctic region where the effects of climate change are most dramatic. The Iñupiat of Arctic Alaska are especially susceptible to climatic and associated environmental changes, because they rely on sea ice to hunt the bowhead whale. Employing a humanistic approach, this paper reveals Iñupiaq cultural resilience by exploring how collective uncertainty tied to the effects of climate change is manifested in Iñupiaq lives. These experiences show how the human dimensions of climate change, cultural resilience, and identity politics are integrated in the Arctic. By reinforcing their cultural relationship with the bowhead whale, these Iñupiat better cope with an unpredictable future.

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“…A critical anthropology of the materiality of heritage is necessary to understand the emergence of new forms of heritage artifact in the present day where archives of music (Fox 2013), indigenous flora and fauna (Geismar 2013a), and medical knowledge (Halliburton 2011, Reddy 2006) have all been constituted as new forms of heritage. Meskell's (2012) account of the "nature of heritage" in the Kruger National Park highlights the categorical slippages that produce new forms of heritage www.annualreviews.org • Anthropology and Heritage Regimes and heritage regime.…”

Section: New Kinds Of Heritagementioning

confidence: 99%

Anthropology and Heritage Regimes

Geismar

2015

Annu. Rev. Anthropol.

103

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This review unpacks some of the assumptions that underpin contemporary national heritage regimes. The genealogy of modern heritage exposes the entanglement of heritage, entitlement, resources, and property and underpins the frame of the modern nation-state. The article also highlights the implications of this genealogy for the processes of objectification, recognition, and new, expanded, ethical subject positions.

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Repatriation as reanimation through reciprocity

Cited by 51 publications

References 3 publications

Shxwelí li te shxwelítemelh xíts'etáwtxw: The museum's confinement of Indigenous kin

Shxwelí li te shxwelítemelh xíts'etáwtxw: The museum's confinement of Indigenous kin

People of the Whales: Climate Change and Cultural Resilience Among Iñupiat of Arctic Alaska

Anthropology and Heritage Regimes

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