By Christopher F. Roth
The Tsimshian humans of coastal British Columbia use a approach of hereditary name-titles during which names are handled as items of inheritable wealth. Human corporation and social prestige stay in names instead of within the people who carry those names, and the politics of succession linked to names and name-taking rituals were, and stay, on the heart of Tsimshian life.
Becoming Tsimshian examines the way names hyperlink individuals of a lineage to a previous and to the locations the place that earlier opened up. At conventional potlatch feasts, for instance, collective social and symbolic habit “gives the individual to the name.” Oral histories mentioned at a potlatch describe the origins of the identify, of the home lineage, and of the lineage's rights to territories, assets, and heraldic privileges. This possession is renewed and famous through successive generations, and the historic courting to the land is remembered and stated within the lineage's chronicles, or adawx.
In investigating the several dimensions of the Tsimshian naming procedure, Christopher F. Roth attracts widely on fresh literature, archival reference, and elders in Tsimshian groups. Becoming Tsimshian, which covers vital topics in linguistic and cultural anthropology and ethnic reviews, can be of significant price to students in local American reviews and Northwest Coast anthropology, in addition to in linguistics.
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Additional resources for Becoming tsimshian: The social life of names
In addition, there is a seventh Tsimshian community, Metlakatla, or in SmЈalgyax Max¬akxaa¬a (saltwater pass). Just across the harbor from the City of Prince Rupert, Metlakatla (sometimes called Old Metlakatla) is an ancient seasonal village site of the Skeena Tsimshian. In the midnineteenth century the Anglican lay missionary William Duncan and some of his Port Simpson parishioners founded a model Christian village at Metlakatla. S. government to become what is today Alaska’s southernmost community and its only Indian reservation.
For example, in some fragmentary notes, probably from the 1920s, Barbeau describes how some Kitsumkalum Laxsgiik naxnox names were dramatized: for one name apparently referring to maggots, “The person dramatizing this name would, upon receiving invitation at a feast, . . take a long time upon an invitation to go to the feast. 3). ). ) I have found at Kitsumkalum and elsewhere, as Marjorie Halpin (1984a:58) did with the Tsimshians at Hartley Bay in the 1970s, that naxnox names 40 Names as People are no longer known as a distinct class of names; nor are the names performed as such today.
In late 2005, the Tsimshian Tribal Council was dissolved amid much acrimony. Areas of dispute involved the role of hereditary chiefs, the desirability of a treaty, and the division of powers and resources between the Tsimshian Tribal Council and the constituent bands (Kelly 2005). As of this writing, there is no unambiguous successor organization to represent all Tsimshians, and the government now recognizes the individual communities as the negotiating entities. The Tsimshian Genealogy Project is ongoing, however, on a limited basis, under the original—and still unrevoked—mandate from the hereditary chiefs for the project.
Becoming tsimshian: The social life of names by Christopher F. Roth