Circumpolar Lives and Livelihood: A Comparative Ethnoarchaeology of Gender and Subsistence
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Innovative in scope and design, this is the first study to employ a controlled, four-way, cross-cultural comparison of gender and subsistence. Members of an international team of anthropologists experienced in northern scholarship apply the same task-differentiation methodology in studies of Chipewyan hunter-fishers of Canada, Khanty hunter-fisher-herders of Western Siberia, Sámi intensive reindeer herders of northwestern Finland, and Iñupiaq maritime hunters of the Bering Strait of Alaska. This database on gender and subsistence is used to reassess one of the bedrock concepts in anthropology and social science: the sexual division of labor.
The Chipewyan. In Woman the Gatherer. F. Dahlberg, ed. Pp. 221–244. New Haven ct: Yale University Press. 1988 The Transformation of Bigfoot: Maleness, Power and Belief Among the Chipewyan. Washington dc: Smithsonian Institution Press. 1991 Dry Meat and Gender: The Absence of Chipewyan Ritual for the Regulation of Hunting and Animal Numbers. In Hunters and Gatherers: Property, Power and Ideology. Tim Ingold, D. Riches, and James Woodburn, eds. Pp. 183–191. New York: Berg Publishers. Smith, David
(MacLulich 1937; Keith 1963; Gilpin 1973). As part of the southern Chipewyan food quest, rabbits do not match the overall weight contribution of moose and some other mammals, but they can be a more regular or steady staple of diet. Especially when rabbits are approaching the high years of their cycle, they are captured and consumed on a daily basis. Social Unit Rabbit hunting or snaring is a comparatively solitary activity conducted within limited distances of encampments or villages. While men
which measures about 500 kilometers north to south and about 300 kilometers east to west, is divided into northern and southern sections by the Ob’ River, which ﬂows west through this area. The northern tributaries of the Ob’ are the Lyamin, Pim, Trom’Agan (or Trom’Yegan), and Agan; the southern tributaries are the Bol’shoi Yugan and Malyi Yugan. This chapter focuses speciﬁcally on the Khanty of the northern group of the Surgut dialect dwelling in the Pim and Trom’Agan river basins (Map 4.2). 3
of life experienced by the Khanty have spurred a revitalization of ethnic identity. The struggle for the right to pursue a traditional way of life and protect family estates from industrial development was marked by the foundation in 1989 of the Association for the Salvation of Yugra. This movement developed within the context of the 110 g l avatskaya , ( Lines: 2 ——— 0.0pt ——— Norma PgEnds , ( 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31
to sew dresses for my dolls. I still keep a bag of the dolls I played with in my childhood. My mother brought it to me when my daughter was born for her to play with. So I started with sewing for my dolls. Nadezhda from Trom’Agan also noted that skin processing was women’s work. Both women described in detail the process of extracting grease from bones as a woman’s job that their mothers performed: “In the past they put bones in bags, and in spring Mother chopped them into small pieces and boiled