By Henry S. Sharp
In August 1975 at Foxholm Lake at the reserve of the Chipewyan, a Northern Dene humans, within the Northwest Territories of Canada, the anthropologist Henry S. Sharp and contributors of the project Band encountered a loon. Loons are prized for his or her meat and dermis, so the 2 Chipewyan tried—thirty times—to kill it. The loon, in a brazen demonstrate of energy, thwarted those makes an attempt and in doing so printed itself to be a "spirit." during this e-book, Sharp embarks on a story exploration of the Chipewyan tradition that examines the character of a truth during which wild animals are either people and spirits. In an unforgettable trip throughout the symbolic universe and lifestyle of the Chipewyan of venture, his paintings makes use of the context and which means of the loon stumble upon to teach how spirits are a precise and nearly omnipresent element of life. To clarify how the Chipewyan create and order the shared truth in their tradition, Sharp develops a chain of analytical metaphors that draw seriously on quantum mechanics. His crucial premise: truth is an indeterminate phenomenon created in the course of the sharing of that means among cultural beings. In aid of this argument, Sharp examines such issues because the nature of time, energy, gender, animals, reminiscence, gossip, magical demise, and the development of which means. Creatively argued and evocatively written, his paintings provides a compelling photo of 1 humans engaged within the human fight to create that means.
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Extra resources for Loon: Memory, Meaning, and Reality in a Northern Dene Community
Kin ties alone were no longer su≈cient. It now takes other ties—residence, past cooperation, friendship—in addition to kinship to make the ties social and economic ones. The children of the Dene grew up in a world where the old ties were held up as the ideal, but what they observed was the world of contracted ties and obligations and it was this pattern they carried into adulthood and applied in their own lives. Mission has not yet become like the outside world. While elderly people complain that there are so many children at Mission that they do not even 28 mission know who all of them are, they have done that at least since 1969.
Although Phil kept his riﬂe in hand as we watched and waited, we were all convinced—and talked about it—that the loon would swim away underwater and not resurface until it was well out of range. To our surprise, the loon surfaced in the main part of the lake just beyond the sand ridge on which we were now sitting alertly. It was even closer than it had been at Phil’s ﬁrst shot. Phil ﬁred again, once more barely missing its neck. Again the loon acted stunned, swimming in circles, crying, and rearing up to ﬂap its wings before diving beneath the water.
Even the more determined bush families in the Northwest Territories were compelled by still declining caribou herds, continuing low fur prices, and rising costs at the store to spend at least part of the year in Saskatchewan, where they had access to the resources of the Canadian government due them as part of their treaty rights. They chose to build their cabins at Mission rather than at Discha. The Dene settlement on the lake above the town of Discha slowly withered while Mission grew. The ﬁrst major crisis in determining the future of Mission came in the mid- to late 1950s.