By Lee D. Baker
Within the past due 19th century, if ethnologists within the usa well-known African American tradition, they typically perceived it as anything to be triumph over and left at the back of. whilst, they have been dedicated to salvaging “disappearing” local American tradition by means of curating gadgets, narrating practices, and recording languages. In Anthropology and the Racial Politics of tradition, Lee D. Baker examines theories of race and tradition constructed through American anthropologists in the course of the overdue 19th century and early 20th. He investigates the function that ethnologists performed in making a racial politics of tradition during which Indians had a tradition beneficial of upkeep and exhibition whereas African americans did not.Baker argues that the idea that of tradition constructed by means of ethnologists to appreciate American Indian languages and customs within the 19th century shaped the root of the anthropological proposal of race finally used to confront “the Negro challenge” within the 20th century. As he explores the consequences of anthropology’s assorted ways to African americans and local americans, and the field’s diversified yet overlapping theories of race and tradition, Baker delves into the careers of well-liked anthropologists and ethnologists, together with James Mooney Jr., Frederic W. Putnam, Daniel G. Brinton, and Franz Boas. His research takes into consideration not just clinical societies, journals, museums, and universities, but additionally the improvement of sociology within the usa, African American and local American activists and intellectuals, philanthropy, the media, and govt entities from the Bureau of Indian Affairs to the perfect court docket. In Anthropology and the Racial Politics of tradition, Baker tells how anthropology has either answered to and assisted in shaping rules approximately race and tradition within the usa, and the way its principles were appropriated (and misappropriated) to wildly diversified ends.
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Extra info for Anthropology and the Racial Politics of Culture
Pratt could not let Mooney get away with promoting “these nightly orgies that have been described so graphically by the Bureau of Ethnology itself ” (PH 1918:144). He challenged the scientific authority of ethnographic inquiry and implied that it was not the Indians but white anthropologists who were responsible for the growing use of peyote. In a heated exchange between Pratt and Mooney, Pratt addressed Mooney directly: “You ethnologists egg on, frequent, illustrate, and exaggerate at the public expense, and so give the Indian race and their civilization a black eye in the public esteem” (PH 1918:147).
An occasional coauthor with Bacon in the JAF in the 1890s, Herron thus had a personal connection with Bacon, the afls, and its journal, and presumably that is why she turned over an old notebook of Negro folklore to Parsons, a rich white lady who conducted ethnographic fieldwork in Zuñi (Herron and Bacon 1896a, 1896b; Waters 1983:3). Along with nearly two dozen other articles on African ethnology and African and African American folklore, Bacon’s and Parsons’s article of 1922 was cited in Alain Locke’s New Negro (1968:444) in 1925.
James Mooney (1861–1921), for example, was a white ethnologist from the Smithsonian Institution who was deeply committed to the rights and well-being of the Kiowa, Comanche, and Apache groups he studied. He argued at the hearings that “the use of this plant is not an ordinary habit, but . . 2 In order to make this argument, Mooney decided he must first challenge the authority of ZitkalaŠa (1876–1938), a Yankton Lakota and secretary-treasurer of the sai who was supported by powerful women in the temperance movement.
Anthropology and the Racial Politics of Culture by Lee D. Baker