ANTHROPOLOGY & INDIGENOUS PEOPLES 1

Anthropology Helping Indigenous Peoples Globally Find Solutions (Revised)

Kathleen Shaw

August 18, 2020

GANT 110 21

Union Institute & University

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Abstract

Anthropology seeks to help Indigenous Peoples by exploring their cultural loss, loss of

identity and natural resources that have been the fabric of their societies for centuries. How is

anthropology changing its’ views and methods for a more productive relationship with those they

study? This paper will also explore the methods and explanations anthropologists use to shed

light on equitable solutions to land access and natural resources to which they are entitled. Can

Indigenous Peoples become empowered globally and recognized without bias as great wealth’s

of knowledge and traditions before it’s too late? What role does the anthropologist play in

helping these people to blend traditional and modern methods of life that may insure their

survival? These questions will be discussed through the works of several different

anthropologists and the societies they study. The goal is to expose the plight of these people

world-wide and recognize the ways in which the field of anthropology can help.
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Anthropology Helping Indigenous Peoples Globally Find Solutions (Revised)

History of Anthropology

Although not recognized by the world until the 1800s (Gonzalez, Muckle, 2016),

Anthropology can be seen as far back as the Greek historian Herodotus in 400 BC. What defines

the view of anthropology is that it studies all components of human biology and culture as

inseparable and related. Its’ credo is “What does it mean to be human”. The subfields within the

study cover prehistoric up to modern day humans focusing less on the individual and more on

populations and how cultures adapt and change. The best way to retrieve this data is to do work

in the field often living with these groups for extended periods of time. Historically anthropology

has led indigenous communities to experience others profiting off of their practices and

environmental knowledge, less power politically and economically, and not addressing the

peoples’ concerns or issues within their culture. This caused many to be suspicious and hostile to

anthropologists seeking to study various groups (Sillito, 2016).

A great example of how views and methods are changing is a community based

archaeological project based in southwestern Alaska where local natives the Yup’ik have been

brought in to give input and perspective on the efforts to save, document, and preserve a site

which is threaten by climate change through coastal erosion and thawing permafrost (Hillerdal,

Knecht, & Jones, 2019). The main point being the value of indigenous peoples being part of a

holistic approach in saving many existing and potential sites from climate change. This is a

major shift in how previous archaeological research has been mainly grounded in scientific

views discounting or not including those who have existed on the lands for millennia. It is a true

collaboration of science and humanity for the good of all.

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Methods

Kathryn Dettwyler a biocultural anthropologist who through her personal account of field

work with the Bambara of East Africa details how she collects data (Dettwyler,1994). Her focus

is mainly on breast feeding, child mortality, child development, and nutrition yet she gains

intimate knowledge about cultural norms such as female circumcision and the roles of women in

a patrilineal system. An important take away is the level of knowledge an anthropologist needs to

understand and interpret cultural nuances which help them to gain a more personal relationship

within the culture. Not only is knowing the language important but things like greeting and

bargaining when purchasing commodities are essential when navigating within a community.

She also gives a window into the personal struggles these researchers deal with balancing

their roles between being human and an anthropologist. A rapport, trust and extensive knowledge

of the culture are basic requirements. Ultimately her research helped the Bambara by bringing to

light that compassionate education and nutritional knowledge can decrease child mortality and

increase quality of life.

Another great example of positive collaboration of anthropologists and Indigenous

peoples is the current situation in the Brazilian Amazons (Boyd, 2019). The policies of the new

President have led to changing much of Brazils protected environments for the use of their

resources. The Brazilian rainforests and Indigenous peoples are being compromised for trade

deals with the EU. This can permanently change the worlds ability to sustain the ecosystems

which provide us life and specific weather patterns not to mention the people of these regions.
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Anthropologists along with the indigenous people are pleading with the EU to make all trade

negotiations prioritize the environment and human rights over profit.

Anthropologists can have a big impact as they have studied these rainforests and the people

who live there giving expert testimony to the value they hold for not only Brazil’s environment,

but the earths continued survival and the impact that deforestation has on us all.

Issues

One issue even the best of intentioned anthropologists face is how they interpret the

data and information they collect. Paul Sillitoe (2016) a professor of anthropology describes the

pitfalls of anthropologists cultural views versus Indigenous studies and is seeking collaboration

between the two. The main issue is that anthropologists often interpret cultural and local

structure through western reasoning and understanding usually focusing on issues which

Indigenous peoples do not feel are relevant. Whereas Indigenous scholars whose methods are

also engaging yet their perspective often concentrates on spiritual and ethical importance.

Both approaches are seeking to help these communities empower themselves,

environmental justice, and access to natural resources which assure them survival. Engaged

anthropology more popular now, create their projects to critical issues of the times and not

necessarily study only remote non-modern societies. Several problems exist with both engaged

anthropology studies and the Indigenous studies perspective. The author argues that the

relationship between researcher-researched needs to make a major shift. Giving the researched

participants more power and decision-making ability from topics to be studied (anthropologists)

and is critical for objective data and the possibility of negative unintentional consequences.

Other issues anthropologists must deal with when trying to help Indigenous peoples are

the corrupt and powerful NGO’s (non-government organizations) who through ignorance and
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fanaticism may actually hurt the environments they seek to protect by viewing Indigenous

peoples as the enemy. Simon Hoye and Catherine Clarke (2020) both anthropologists have lived

with the Baka people of Cameroon for several years. Hunter-gathers whose collective experience

of the land and wildlife of the forests of Cameroon make them excellent stewards of the

environment. Since the 1960's governments, corporations, agriculturists, and more recently

conservationists have pushed them off their land. Labeled as primitive and uncultured they have

been stripped of indigenous rights and even demonized by these non-governmental agencies

(NGOs) as the problem. Groups like WWF (World Wildlife Fund) have hired armed guards who

violently attack the Baka people. As the real poachers are much more difficult and dangerous to

approach. Anthropologists and a reputable NGO, Forest Peoples Project filed a formal complaint

of human rights violation against WWF and many other charges have come to light. Recent

reports however say nothing has changed. Many conservation groups hire people who terrorize

the very individuals who have protected the forests for millennia. Cultural anthropologists can

bridge the gap between the value of the Baka and true conservation and protection for some of

the last forests in the Congo Basin.

Conclusion

Even from its’ troubled beginnings anthropology has given the world a perspective on

cultures around the globe and throughout history. Studies of ancient humans, how they lived and

survived are relevant today as we see societies adapting and changing with the times. As

societies change so do the methods and understanding of anthropologists. They recognize the

importance of all human life and the intrinsic value of culture and traditions. They spend years

learning languages, cultural norms, societal views, studying ancient worlds and the social and

global impacts on all societies by changes to the environment. Researching and learning about
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the vast differences and similarities of cultures through the lens of anthropology has given this

author an understanding of what it means to be human, the value of every culture and its’

traditions and most importantly compassion for those who have no voice.

The job of an anthropologist is not an easy one. They must walk a fine line between their

humanity and their objective to record scientific data. This data can give many different agencies

important information that can help when making policies about climate change, environmental

issues, human rights, sustainability, and Indigenous rights. But in the wrong hands it can be used

by unscrupulous corrupt companies. Public education put in layman’s terms of the data and

findings by the anthropological community should be required education on all levels. Informed

awareness is the friend and duty of anthropology.

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References

Boyd, E. (April 29, 2019) Indigenous people and scientists urge Europe to commit to real

sustainable trade with Brazil. Science Daily

Conservation and the Baka. International Work Group for Indigenous People

Dettwyler, K. A. (2013). Dancing skeletons: Life and death in West Africa. Waveland Press.

Hoyle, S., Clarke, C.(June 6, 2020) Violence, Corruption, and False Promises.

Hillerdal, C., Knecht, R., & Jones, W. (2019). Nunalleq: Archaeology, Climate Change, and

Community Engagement in a Yup’ik Village. Arctic Anthropology, 56(1), 4–17.

Muckle, R. J., & De González, L. T. (2016). Through the lens of anthropology: an introduction

to human evolution and culture. University of Toronto Press.

Sillitoe, P. (Ed.). (2016). Indigenous studies and engaged anthropology: The

collaborative moment. Routledge.