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Anthropology

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	The <OpenstaxTerm>Asinskâwôiniwak</OpenstaxTerm>, or <OpenstaxTerm>Rock Cree</OpenstaxTerm>, are an Indigenous society of hunter-gatherers living in northwestern Manitoba, Canada. In his ethnography <OpenstaxEm>Grateful Prey</OpenstaxEm> (1993), cultural anthropologist Robert <OpenstaxTerm>Brightman</OpenstaxTerm> examines the various ways in which the Rock Cree think about and interact with animals. Once a foraging society subsisting on big game hunting, fishing, and fur trapping, today the Rock Cree are primarily settled on government lands and no longer nomadic. Their relationship with animals continues to be central to their cultural identity, however, and today they hunt and trap as part of a mixed subsistence system that includes both foraging and wage labor. The Rock Cree’s hunting is informed by both Indigenous principles that place high value on big game animals such as bear, moose, and caribou and the current market price for animal products such as pelts.
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	During his research, Brightman observed a fascinating tension between humans and animals at the core of Rock Cree hunting culture. Because animals are believed to be both spirit and body and capable of regenerating (reincarnating), killing an animal has repercussions for the hunter. If the hunter does not treat the animal’s body with respect after the kill, the animal spirit will not return to the hunter:
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		The animals are endlessly regenerated, and yet they are finite. I am more powerful than the animal because I kill and eat it. The animal is more powerful than I because it can elude me and cause me to starve. The animal is my benefactor and friend. The animal is my victim and adversary. The animal is different from me, and yet it is like me. (Brightman 1993, 36)
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	Rock Cree hunters, who may be male or female, are frequently influenced by an animal spirit called a <OpenstaxTerm><OpenstaxEm>pawakan</OpenstaxEm></OpenstaxTerm> that appears in their dreams. Sometimes referred to as the “master of animals” in other Indigenous societies where it is also found, the <OpenstaxEm>pawakan</OpenstaxEm> is the head spirit of an animal species or type. Individual animals have a different and lesser spirit. The relationship that hunters have with the <OpenstaxEm>pawakan</OpenstaxEm> is complex and variable and depends on the hunter’s behaviors and circumstances. The <OpenstaxEm>pawakan</OpenstaxEm> may provide the hunter with useful information about where a prey animal can be found and can persuade a specific animal to either go near the hunter or elude them. A sorcerer can even send a <OpenstaxEm>pawakan</OpenstaxEm> to frighten dangerous animals away from a potential human victim.
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	The Rock Cree believe that an animal can be successfully hunted only if it <OpenstaxEm>voluntarily</OpenstaxEm> offers itself to the hunter. Through offerings of prayers, songs, and bits of food and tobacco burned in a stove or outside fire, the Rock Cree symbolically interact with their prey prior to the hunt. Once the animal is slain, the hunter makes sure that no parts of its body are wasted. To waste any part of an animal would be disrespectful and would imperil the hunter’s future success. The Rock Cree have detailed procedures for butchering, cooking, and eating animals and for disposing of the bones by hanging them in trees where they cannot be violated by other predators. They believe that once the people have finished with the animal and left its bones hanging, the animal will recover its bones and regenerate back into the environment. Sometimes, hunters or trappers say they recognize an animal and that it is the “same one” that was killed before (Brightman 1993, 119).
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	This study of the Rock Cree illustrates the intense and complex relationships that can exist between humans and wild animals. Many of these same kinds of relationships between hunters and animals also exist among the <OpenstaxTerm>Netsilik</OpenstaxTerm> people and other hunting populations. Indigenous hunter-gatherers have a fundamentally different view of their relationships with animals and of their own place in the world than do pastoralists or people living in industrial societies. This traditional wisdom and interconnected way of being in the environment is a valuable part of our shared human cultural heritage.
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18.2.3 A Case Study: Rock Cree Hunters

1 What Is Anthropology?

1.1 The Study of Humanity, or "Anthropology Is Vast"

1.1.1 The Heart of Anthropology: Central Narrative and Commitments

1.1.2 Central Commitment #1: Exploring Sociocultural Diversity

1.1.3 Central Commitment #2: Understanding How Societies Hold Together

1.1.4 Central Commitment #3: Examining the Interdependence of Humans and Nature

1.2 The Four-Field Approach: Four Approaches within the Guiding Narrative

1.2.1 Biological Anthropology

1.2.2 Archaeology

1.2.3 Cultural Anthropology

1.2.4 Linguistic Anthropology

1.2.5 How the Four Fields Work Together: The Example of Race

1.3 Overcoming Ethnocentrism

1.3.1 Enculturation and Ethnocentrism

1.3.2 Primitivism and Orientalism

1.4 Western Bias in Our Assumptions about Humanity

1.4.1 Primitivism and Orientalism in Popular Culture

1.4.2 The Bias of Backwardness

1.5 Holism, Anthropology’s Distinctive Approach

1.5.1 Society as an Integrated Whole

1.5.2 Sources of Contradiction, Conflict, and Change

1.6 Cross-Cultural Comparison and Cultural Relativism

1.6.1 Relativism Is Not “Anything Goes”

1.6.2 Morality, Activism, and Cultural Relativism

1.7 Reaching for an Insider’s Point of View

1.7.1 The Challenge of Representing Others

1.7.2 Collaborative Methods of Representation

1.7.3 Working across Cultures toward Common Goals

1.7.4 Suggested Readings

2 Methods: Cultural and Archaeological

2.1 Archaeological Research Methods

2.1.1 Archaeological Techniques

2.1.2 Archaeological Dating Methods

2.2 Conservation and Naturalism

2.2.1 Early Efforts

2.2.2 Salvage Anthropology

2.2.3 Museum Collections

2.2.4 Interpretation and Voice

2.3 Ethnography and Ethnology

2.3.1 The Development of Ethnography and Ethnology

2.3.2 Perspective and Interpretation in Ethnography

2.4 Participant Observation and Interviewing

2.4.1 Participant Observation

2.4.2 Interviewing Informants

2.4.3 Ethical Considerations

2.5 Quantitative and Qualitative Analysis

2.5.1 Differences between Quantitative and Qualitative Information

2.5.2 Modeling

2.5.3 The Science of Anthropology

2.6 Collections

2.6.1 Archives

2.6.2 Three-Dimensional Collections

2.6.3 Ownership

2.6.4 Suggested Readings

3 Culture Concept Theory: Theories of Cultural Change

3.1 The Homeyness of Culture

3.2 The Winkiness of Culture

3.3 The Elements of Culture

3.3.1 Culture Is What We Make

3.3.2 Culture Is What We Do

3.3.3 Culture Is What We Think

3.4 The Aggregates of Culture

3.4.1 Symbols

3.4.2 Ritual

3.4.3 Social Structure

3.5 Modes of Cultural Analysis

3.5.1 Evolution, Adaptation, and Historical Particularism

3.5.2 Functionalism

3.5.3 Structuralism

3.5.4 Ontology

3.6 The Paradoxes of Culture

3.6.1 Paradox 1: Culture Is Continuous, but It Changes

3.6.2 Paradox 2: Culture Is Bounded but Mobile

3.6.3 Paradox 3: Culture Is Consensual but Contested

3.6.4 Paradox 4: Culture Is Shared, but It Varies

3.6.5 Suggested Readings

4 Biological Evolution and Early Human Evidence

4.1 What Is Biological Anthropology?

4.1.1 Looking to the Deep Past

4.1.2 Exploring What It Means to Be Human

4.2 What’s in a Name? The Science of Taxonomy

4.2.1 Defining the Science of Taxonomy

4.2.2 Defining a Species

4.3 It’s All in the Genes! The Foundation of Evolution

4.3.1 The Units of Life

4.3.2 Gregor Mendel and the Laws of Heredity

4.3.3 Mendelian Inheritance in Humans

4.4 Evolution in Action: Past and Present

4.4.1 Early Evolutionists and the Fixity of Species

4.4.2 Charles Darwin’s Role in Changing Views of the Natural World

4.4.3 Understanding Darwin’s Theory of Natural Selection

4.5 What Is a Primate?

4.5.1 What Is a Primate?

4.5.2 Primate Behavioral Variation

4.5.3 Explaining Primate Success

4.5.4 Primate Classification and Taxonomy

4.6 Origin of and Classification of Primates

4.6.1 Understanding Concepts of Time

4.6.2 Fossils and Dating Methods