Abenaki Sociality and the Work of Family History

Abenaki Sociality and the Work of Family History

Abenaki Sociality and the Work of Family History

Abenaki Sociality and the Work of Family Historys

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Référence bibliographique [12033]

Roy, Christopher A. 2012. «Abenaki Sociality and the Work of Family History». Thèse de doctorat, New Jersey (États-Unis), Université de Princeton, Département d’anthropologie.

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1. Objectifs


Intentions :
«This dissertation is about family history and the constitution of the social among the Abenaki, an aboriginal people often associated with the Odanak reserve in southern Quebec. It is an ethnography of belonging among a people whose status as aboriginal people is legislated by the Canadian government, and whose residence is (and has been) largely off-reserve, often in the United States. Of particular importance to this study is an engagement with family and lay history, largely grounded in my collaborative genealogical/historical work with (primarily off-reserve) Abenaki.» (p. i)

2. Méthode


Échantillon/Matériau :
L’auteur utilise des registres de plusieurs églises du Québec, des recensements du Canada et des États-Unis, des documents gouvernementaux et des documents personnels (correspondances).

Type de traitement des données :
Analyse de contenu

3. Résumé


«To begin my dissertation, I take my cues from an e-mail exchange with a family historian who had recently learned of her Abenaki ancestry and posed a series of very thoughtful questions to me. Chapter One explores her themes – documentation, family, and culture – analyzing the role of identification cards, family names, genetic testing, and the reserve as important factors in contemporary Abenaki life. Chapter Two turns to Abenaki conceptualizations of culture and history throughout much of the 19th and 20th centuries, presenting histories of Abenaki guides, Indian Encampments, lecturers, and informants. […] In Chapter Three I investigate contemporary historical practices, ranging from genealogical research to obituaries and eulogies. […] In Chapter Four I consider the ways in which knowledge practices and regimes of expertise have been instrumental to the delineation of Abenaki territoriality and the reconstruction of historical migrations. The following chapter queries the means by which Abenaki have imagined home in the past and in the present. The imagination of the reserve is central to my discussion here. […] In the end, I highlight the importance of theorizing Abenaki sociality and historical practice as mutually constitutive and call attention to the historical dilemmas being faced by all Abenaki people today.» (p. i-ii)