The Myth of the Noble SavageUniversity of California Press, 2001 M01 16 - 467 páginas In this important and original study, the myth of the Noble Savage is an altogether different myth from the one defended or debunked by others over the years. That the concept of the Noble Savage was first invented by Rousseau in the mid-eighteenth century in order to glorify the "natural" life is easily refuted. The myth that persists is that there was ever, at any time, widespread belief in the nobility of savages. The fact is, as Ter Ellingson shows, the humanist eighteenth century actually avoided the term because of its association with the feudalist-colonialist mentality that had spawned it 150 years earlier. The Noble Savage reappeared in the mid-nineteenth century, however, when the "myth" was deliberately used to fuel anthropology's oldest and most successful hoax. Ellingson's narrative follows the career of anthropologist John Crawfurd, whose political ambition and racist agenda were well served by his construction of what was manifestly a myth of savage nobility. Generations of anthropologists have accepted the existence of the myth as fact, and Ellingson makes clear the extent to which the misdirection implicit in this circumstance can enter into struggles over human rights and racial equality. His examination of the myth's influence in the late twentieth century, ranging from the World Wide Web to anthropological debates and political confrontations, rounds out this fascinating study. |
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Página 13
... number, groaning in their poor cottages, not daring, or ashamed, to show forth their poverty and misery. (1609c: 59–60) By contrast , Lescarbot found a personal epiphany that led Colonialism, Savages, and Terrorism / 13.
... number, groaning in their poor cottages, not daring, or ashamed, to show forth their poverty and misery. (1609c: 59–60) By contrast , Lescarbot found a personal epiphany that led Colonialism, Savages, and Terrorism / 13.
Página 26
... shows us that problems of comparative negation pose no insurmountable barrier to the construction of a just and workable hu- man society ; indeed , the example of the savages provides a direct link be- tween the perfection of myth and ...
... shows us that problems of comparative negation pose no insurmountable barrier to the construction of a just and workable hu- man society ; indeed , the example of the savages provides a direct link be- tween the perfection of myth and ...
Página 32
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Contenido
1 | |
9 | |
ETHNOGRAPHIC DISCOURSE ON SAVAGES FROM LESCARBOT TO ROUSSEAU | 43 |
THE SAVAGE AFTER ROUSSEAU | 97 |
IV THE RETURN OF THE NOBLE SAVAGE | 233 |
V THE NOBLE SAVAGE MEETS THE TWENTYFIRST CENTURY | 329 |
Conclusion | 373 |
Notes | 389 |
References | 397 |
Index | 425 |
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Términos y frases comunes
Aboriginal Acerbi agery American Indians animals anthropological Anthropological Society appear Athenaeum Aztec British Catlin century character Charlevoix Chateaubriand Chinard Christian cited civilized colonial concept construction Crawfurd critical critique cultural Darwin debate Diderot discourse Discourse on Inequality Dryden Ecologically Noble Savage Enlightenment equally ESL Minutes ethno ethnographic Ethnological Society European Evrie example existence fact French Fuegians Golden Age human Hunt Hunt’s ideas imagination inferiority Iroquois James Hunt Jesuit John John Crawfurd kind Lahontan Lapland Lescarbot literature live London N.S. Makah meeting Miscegenation moral Murray narrative nations native nature negative Negro Noble Savage myth observation opposition original P. T. Barnum perhaps philosophical political positive Press problematic race racial racist representations rhetoric of nobility romantic Rousseau Saami savagery scientific scientific racism seems Society of London sociocultural evolution species superiority theory tion tribes virtues Volney voyage whale wild writings