Circumpolar Lives and Livelihood is a cross-cultural ethnoarchaeological examine of the gendered nature of subsistence in northern hunter-gatherer-fisher societies. in response to box reports of 4 circumpolar societies, it records the complexities of women’s and men’s involvement in nutrients procurement, processing, and garage, and the connection of such behaviors to the equipped panorama. warding off simplistic stereotypes of female and male roles, the framework of “gendered landscapes” unearths the range and suppleness of women’s and men’s genuine lives in a fashion beneficial for archaeological interpretations of hunter-foragers.
Innovative in scope and layout, this can be the 1st examine to hire a managed, four-way, cross-cultural comparability of gender and subsistence. participants of a world staff of anthropologists skilled in northern scholarship follow an analogous task-differentiation method in reviews of Chipewyan hunter-fishers of Canada, Khanty hunter-fisher-herders of Western Siberia, Sámi extensive reindeer herders of northwestern Finland, and Iñupiaq maritime hunters of the Bering Strait of Alaska. This database on gender and subsistence is used to reconsider one of many bedrock suggestions in anthropology and social technological know-how: the sexual department of work.
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Extra info for Circumpolar Lives and Livelihood: A Comparative Ethnoarchaeology of Gender and Subsistence
Appropriately, those Thilanottine or southern Chipewyan attached to the Ile à la Crosse trade became known as Kesyehot’ine, or Poplar (Aspen) House People, an ethnonym still used by Chipewyan of the area (Curtis 1928:3; Jarvenpa 1980:44). The preﬁx kesye, meaning “headquarters” or “poplar house” (literally, a house or fort made of poplar logs), is also the Chipewyan designation for the settlement of Ile à la Crosse, that is, their primary trading store or “headquarters” until the early 1900s. These Chipewyan began spending their summers at gathering spots along the Churchill River rather than moving toward the tundra margin, but they maintained a winter pattern of dispersing to distant northern hunting grounds where they could procure barren-ground caribou.
Elderly Chipewyan today still recall the 1906 negotiations held in Ile à la Crosse for Treaty No. 10. Feelings of bitterness and cynicism touch their memories of this gathering, where, in the view of some people, Roman Catholic priests and hbc translators alike encouraged Chipewyan to sign treaty agreements before conditions were favorable for them. Factions that had been enemies a few years before were now acting in concert against the Kesyehot’ine. Treaty No. 10, signed only by male family heads, legally incorporated many of the Kesyehot’ine as the federally recognized English River Band.
Paradoxically, the more nomadic and far-ranging Chipewyan converted rather quickly to Catholicism, while the less mobile Cree presented greater resistance. As early as 1856 the church at Ile à la Crosse listed only 47 paiens, or pagans, out of 419 local Chipewyan, while 100 of the 230 local Cree were classiﬁed in this manner (Morice 1915, vol. 1:391). In keeping with these historic differences, contemporary Chipewyan openly express their respect for what they feel is Cree superiority in curing and divination.
Circumpolar Lives and Livelihood: A Comparative Ethnoarchaeology of Gender and Subsistence