Description

When Western scholars write about non-Western societies, do they inevitably perpetuate the myths of European imperialism? Can they ever articulate the meanings and logics of non-Western peoples? Who has the right to speak for whom? Questions such as these are debated in this text. Marshall Sahlins addresses these issues head on, while building a case for the ability of anthropologists working in the Western tradition to understand other cultures. In recent years, these questions have arisen in debates over the death and deification of Captain James Cook on Hawaii Island in 1779. Did the Hawaiians truly receive Cook as a manifestation of their own god Lono? Or were they too pragmatic, too worldly-wise to accept the foreigner as a god? Moreover, can a "non-native" scholar give voice to a "native" point of view? This volume seeks to go far beyond specialized debates about the alleged superiority of Western traditions. The culmination of Sahlins's ethnohistorical research on Hawaii, is a reaffirmation for understanding difference.

How "Natives" Think: About Captain Cook, For Example

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When Western scholars write about non-Western societies, do they inevitably perpetuate the myths of European imperialism? Can they ever articulate... Read more

    Publisher: The University of Chicago Press
    Publication Date: 01/10/1996
    ISBN13: 9780226733692, 978-0226733692
    ISBN10: 0226733696

    Number of Pages: 328

    Non Fiction , Politics, Philosophy & Society

    Description

    When Western scholars write about non-Western societies, do they inevitably perpetuate the myths of European imperialism? Can they ever articulate the meanings and logics of non-Western peoples? Who has the right to speak for whom? Questions such as these are debated in this text. Marshall Sahlins addresses these issues head on, while building a case for the ability of anthropologists working in the Western tradition to understand other cultures. In recent years, these questions have arisen in debates over the death and deification of Captain James Cook on Hawaii Island in 1779. Did the Hawaiians truly receive Cook as a manifestation of their own god Lono? Or were they too pragmatic, too worldly-wise to accept the foreigner as a god? Moreover, can a "non-native" scholar give voice to a "native" point of view? This volume seeks to go far beyond specialized debates about the alleged superiority of Western traditions. The culmination of Sahlins's ethnohistorical research on Hawaii, is a reaffirmation for understanding difference.

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