解説：池田光穂
左：35歳のクローバーと、右：イシ（推計
50歳； ca.1861-1916）1911年撮影（ウィキコモンズ）
アルフレッド・ルイス・クローバー（ウィキペディア 日本語）
「アルフレッド・ルイス・クローバー（Alfred Louis Kroeber、1876年6月11日 - 1960年10月5日）は、アメリカ合衆国の文化人類学者。20世紀前半の学界人中、最もその影響力の大きかった人物のひとり。ニュージャージー州ホー ボーケンのドイツ系」プロテスタントのフランスの時計輸入業者の家庭（母、ユダヤ系Johanna Muller; 父、 10歳時に米国に移民したFlorence Kroeber）に生まれる。 「1901年コロンビア大学で、フランツ・ボアズの指導のもとで、自分が生まれ育ったアラパホー地方でのフィールドワークに関する論文で学位を取得。その学 者としてのキャリアの大半をカリフォルニア州で過ごし、その殆どがカリフォルニア大学バークレー校に於いてであった。カリフォルニア大学の人類学部の本館 は、彼にちなんでクローバーホールとして知られている。 一般には文化人類学者として知られているが、考古学においても重要な業績を挙げており、また考古学と文化の関連付けを行う上での人類学への貢献も大きい。 ニューメキシコ、メキシコ、ペルーで何度か発掘活動の指揮を取ったこともある。 クローバーと彼の弟子たちは、アメリカ合衆国の西海岸におけるネイティブ・アメリカンの諸部族の文化的データを収集し、それを一冊の報告に纏め上げてい る。これは、Handbook of Indians of California (1925)として刊行されている。こうした既に消え去った部族の情報を保存しようとする試みは、今日では "Salvage ethnography" の名で呼ばれるようになった。文化地域や文化的配置といった概念を考え出し、広めたことでも知られている (Cultural and Natural Areas of Native North America, 1939年)。 影響力は、非常な大きなものがあり、多くの同時代人はあごひげと口ひげを蓄えた彼の風貌を、ほとんど社会科学者とはかくあるものと看做したほどである。ク ローバーとローランド・ディクソンは、北米でのネイティヴ・アメリカンの言語の発生的な分類においても大きな影響を及ぼしている。ペヌーティ語族とホカ大 語族のような分類には彼等の所説が考慮されている。 ヤヒ族の生き残りイシと一緒に仕事をしたことでも有名。イシは、カリフォルニアの部族ヤヒ族の最後の生き残りと言われているが、その信憑性には異論がない わけではない。彼の二番目の妻シオドーラ・クローバーは、よく知られているイシの伝記『イシ 二つの世界に生きたインディアンの物語』（岩波書店）を書いている。 彼の手による教科書『文化人類学』（Anthropology、1923年、1948年）は、長く」利用された。「2度目の妻のシオドーラ・クロー バーとの間に学者カール・クローバーと作家アーシュラ・K・ル＝グウィンという子供をもうけている。シオドーラとの最初の結婚によって生まれた二人の子ど もも認知しており、テッドと歴史家のクリフトン・クローバーである。クリフトンとカールは、最近（2003年）、一緒にイシのケースについて一冊の本、 Ishi in Three Centuries. を纏め上げた。これは、イシについて、アメリカインディアンの手になるエッセイも収録した初めての学術書となるものである」アルフレッド・ルイス・クローバー）
学問的影響 Alfred
Louis Kroeber, 1876-1960.
1) Although he is known primarily as a cultural anthropologist, he did significant work in archaeology and anthropological linguistics, and he contributed to anthropology by making connections between archaeology and culture. He conducted excavations in New Mexico, Mexico, and Peru. In Peru he helped found the Institute for Andean Studies (IAS) with the Peruvian anthropologist Julio C. Tello and other major scholars.
2) Kroeber and his students did important work collecting cultural data on western tribes of Native Americans. The work done in preserving information about California tribes appeared in Handbook of the Indians of California (1925). In that book, Kroeber first described a pattern in California groups where a social unit was smaller and less hierarchically organized than a tribe,[8][9] which was elaborated upon in The Patwin and their Neighbors[10] in which Kroeber first coined the term "tribelet" to describe this level of organization. Kroeber is credited with developing the concepts of culture area, cultural configuration (Cultural and Natural Areas of Native North America, 1939), and cultural fatigue (Anthropology, 1963).
3) Kroeber's influence was so strong that many contemporaries adopted his style of beard and mustache as well as his views as a cultural historian.[11] During his lifetime, he was known as the "Dean of American Anthropologists". Kroeber and Roland B. Dixon were very influential in the genetic classification of Native American languages in North America, being responsible for theoretical groupings such as Penutian and Hokan, based on common languages.
4) He is noted for working with Ishi, who was claimed to be the last California Yahi Indian. (Ishi may have been of mixed ethnic heritage, with a father from the Wintu, Maidu or Nomlaki tribes.)[12] His second wife, Theodora Kracaw Kroeber, wrote a well-known biography of Ishi, Ishi in Two Worlds. Kroeber's relationship with Ishi was the subject of a film, The Last of His Tribe (1992), starring Jon Voight as Kroeber and Graham Greene as Ishi.[13][14]
5) Kroeber's textbook,
Anthropology (1923, 1948), was widely used for many years. In the late
1940s, it was one of ten books required as reading for all students
during their first year at Columbia University. His book,
Configurations of Cultural Growth (1944), had a lasting impact on
social scientific research on genius and greatness; Kroeber believed that genius arose out of culture at particular times, rather than holding to "the great man" theory.[15]
年譜
1840s Approximately 400
Yahi people exist in California; total Yana people estimated at
1500.（イシ関連の情報は"THE
STORY OF ISHI: A CHRONOLOGY by Nancy Rockafellar" による）
1849 California Gold Rush begins.
1860 Ishi's birth ca
1860.
1860〜1865年ごろ
「ゴールドラッシュとともに押し寄せた開拓者たちの
組織的な虐殺や強制移住によって、同地のインディアン部族が民族としての体を失い、南部におよそ400人を数えたヤヒ族も1865年以降たびたび大規模な
虐殺に見舞われた」イシ）
1865 The massacres of Yahi People begin, 74 killed.
1866 Three Knolls Massacre, 40 killed; Dry Camp Massacre, 33 killed.
1870-1911 Period of
Concealment: a remnant band (five to twenty individuals) of Yahi hide
in the Mill Creek area.
1871 Kingsley
Cave/Morgan Valley Massacre 30 killed.
1876 ドイツ移民の子としてニュージャージ州ホー ボーケン（Hoboken, New Jersey）で生まれる。
1892 16歳でコロンビア・カレッジに入学
1896 英語学で学士
1897
21歳。ロマンス演劇で修士号。この前後でフランツ・ボアズ（Franz Boas, 1858-1942）に出会い人類学に専攻を転向する。スミス海峡で調査。
1897 ピアリーに連れてこられた北部エスキモー
のアタンガナが亡くなり、それに対するヌクタックの行動をとりあげる（→「お父
さんのからだを返して」）
1901 コロンビア大学で人類学博士号 （Ph.D）：学位論文は、アラパホ先住民（the Arapaho）でのフィールドワークにもとづく装飾シンボリズムの研究（28ページの論文）。
1906 Henrietta
Rothschildと結婚（ヘンリエッタは、1913年に結核で死亡）
n.d.（ca.1908） カリフォルニア大学 バークレー校に赴任。カリフォルニア人類学博物館（現、Phoebe A. Hearst Museum of Anthropology）に着任（キュレーター：1908-1925）、館長（1925-1946） にも就任した。
1907 "Indian Myths of South Central California" (1907), in University of California Publications in American Archaeology and Ethnology 4:167-250. Berkeley (Six Rumsien Costanoan myths, pp. 199–202
1907
"The Religion of the Indians of California" (1907), in University of California Publications in American Archaeology and Ethnology 4:6. Berkeley, sections titled "Shamanism", "Public Ceremonies", "Ceremonial Structures and Paraphernalia", and "Mythology and Beliefs";
1908 November 10,1908: Surveying party surprises a band of four; Ishi escapes and hides; out of curiosity the surveyors take tools and artifacts from the camp.
| Juan Dolores (June
24, 1884 – July 19, 1948), was a Tohono O'odham Native American of the
Koló:di dialect, acting as one of the first linguists of the O'odham
language. He is the first person to document traditional Tohono O'odham
fables and myths,[1] and worked with Alfred L. Kroeber to document the
first studies into the O'odham language's grammar, which would
eventually be compiled and published alongside other documents in The
Language of the Papago of Arizona by John Alden Mason.[2] In addition to his contributions to research into O'odham grammar, he worked on his own notes for the University of California.[3] |
ホアン・ドロレス（1884年6月24日 -
1948年7月19日）は、コロ:ディ方言のトホノ・オダム先住民で、オダム語の最初の言語学者の一人として活躍した。彼は伝統的なトホノ・オダム語の寓
話や神話を文書化した最初の人物であり[1]、アルフレッド・L・クルーバーと協力してオダム語の文法に関する最初の研究を文書化し、それは最終的にジョ
ン・アルデン・メイソン著『The Language of the Papago of
Arizona』（アリゾナのパパゴ族の言語）に他の文書とともにまとめられて出版されることになった[2]。 オダムの文法研究への貢献に加え、カリフォルニア大学のために自身のノートを作成した[3]。 |
| Early life Dolores was born June 24, 1880, in the then Arizona Territory near the Mexican-American border.[4][3] Early in his childhood, his father José Dolores moved the family to what was then called the Papago Reservation near Tucson, Arizona, so that he could be sent to a government school. His mother's name is unknown. Dolores was exposed to the Koló:di dialect of the O'odham language through family, the Spanish language through his mother, and English in school.[3] After he spent "a few painful years"[4] in government schooling, Dolores later relocated to New Mexico and then to Lawrence, Kansas. For college, he came to the Hampton Institute in Hampton, Virginia, on October, 1898 when he was 18, graduating on December 9, 1901, at the age of 21. The coursed involved summer farm work, where they were sent east to New England and other nearby states. Dolores stayed at the Institute an additional year for the post-graduate business course in 1902.[5] After finishing college, Dolores moved back west, working as a construction worker across the Western United States.[4] |
生い立ち ドロレスは1880年6月24日、メキシコとアメリカの国境に近い当時のアリゾナ準州で生まれた[4][3]。 幼少期の早い時期に、父ホセ・ドロレスはアリゾナ州ツーソン近郊のパパゴ居留地と呼ばれていた場所に一家を移し、官立の学校に通わせた。母親の名前は不明 である。ドロレスは家族を通じてオダム語のコロ・ディ方言に、母親を通じてスペイン語に、そして学校では英語に接した[3]。官立学校で「数年の苦痛」 [4]を過ごした後、ドロレスは後にニューメキシコに移り、その後カンザス州ローレンスに移った。大学進学のため、1898年10月、18歳のときに ヴァージニア州ハンプトンのハンプトン・インスティテュートに入学し、1901年12月9日、21歳で卒業した。コースでは夏休みに農作業をし、東部の ニューイングランドや近隣の州に派遣された。ドロレスは1902年の大学院ビジネス・コースのためにさらに1年インスティテュートに留まった[5]。 大学卒業後、ドロレスは西部に戻り、アメリカ西部で建設労働者として働いた[4]。 |
| Alfred L. Kroeber and John A. Mason Dolores first met with A. L. Kroeber around 1909 in San Francisco, California, where he was invited to act as an informant into the O'odham language. According to Kroeber himself, he "agreed cheerfully, became increasingly interested, and proved to be a careful analyst".[2] Kroeber spent close to a month documenting the language himself until he started to become busy with work and suggested to Dolores that he be taught to write O'odham himself. After being taught, he went on to write various studies into the O'odham language, alongside acting as a guard in the Museum of Anthropology in the University of California, Berkeley. Later in 1918 to 1919, he became a "Research Fellow" for the university, continuing to work in documentation. In the fall of 1919, a Dr. Elsie Clews Parsons gave John Alden Mason, a linguist knowledgeable of the Tepecano language, the opportunity to meet Dolores among other Tohono O'odham of that area, where Dolores himself would aid in his project The Language of the Papago of Arizona.[2][4][3] Pay was something that swayed Dolores's position from the University, and so, from 1912 to 1936, he would often bounce between his contract work and his study. In 1936, he was sent to Chicago, Illinois, to participate in a Works Progress Administration study into Mexican labor under the sponsorship of W. Lloyd Warner.[4] During most of 1937, he spent time back in Arizona with his family and other O'odham before returning permanently to Berkeley as Preparator to the Museum of Anthropology later that year.[4][3] |
アルフレッド・L・クルーバーとジョン・A・メイソン ドロレスがA.L.クルーバーと初めて会ったのは1909年頃、カリフォルニア州サンフランシスコで、オダム語の情報提供者として招かれた時だった。ク ルーバー本人によると、彼は「快く同意し、ますます興味を持ち、注意深い分析者であることを証明した」[2]。クルーバーは、仕事が忙しくなり始めるま で、1ヶ月近くかけて自分自身でオダム語を文書化し、ドロレスに自分でオダム語を書くことを教えるよう提案した。教えてもらった後、彼はカリフォルニア大 学バークレー校の人類学博物館で警備員を務める傍ら、オダム語に関する様々な研究を書き続けた。その後、1918年から1919年にかけて、彼は大学の 「研究員」となり、文書作成の仕事を続けた。1919年秋、エルシー・クリューズ・パーソンズ博士は、テペカノ語に詳しい言語学者ジョン・オールデン・メ イソンに、その地域の他のトホノ・オダムに混じってドロレスと会う機会を与え、ドロレス自身も彼のプロジェクト『The Language of the Papago of Arizona』に協力することになった[2][4][3]。 1912年から1936年まで、ドロレスはしばしば契約仕事と研究の間を行き来していた。1936年には、W.ロイド・ワーナーの後援の下、メキシコ労働 に関するワークスプログレスアドミニストレーションの調査に参加するため、イリノイ州シカゴに派遣された[4]。1937年の大半は、家族や他のオダムと アリゾナで過ごしたが、同年末に人類学博物館の準備員としてバークレーに永住した[4][3]。 |
| Retirement and death Dolores continued his time in the Museum of Anthropology until he retired on June 30, 1948, due to age. Years prior to his death, he had sustained "...physical shocks-- a bad fall from a scaffold, a ruptured appendix, a second concussion from a robbery hold-up and beating."[3] Dolores returned to Tucson, Arizona to live with his grandnieces until his death on July 19, 1948. He was buried in Vamori, Arizona.[4][3] Body of works Dolores's main work was in documenting the O'odham language. To this end, he worked on Papago Verb Stems, Papago Noun Stems, Papago Nicknames, and Notes on Papago Color Designations.[6] He also aided in John A. Mason's work The Language of the Papago of Arizona.[2] The O'odham language, while a priority, was not the only area of culture he examined in his documents. Dolores worked in retranscription of earlier fables written by "Kurath". These fables included retellings of the Creation myth, the Ho'ok Story, and the children's story The Coyote and the Skunk. Aside from these, he also transcribed several oral stories directly, those being variations of the Creation myth, a variety of traditional songs, speeches, and autobiographies, including his own.[4] Information on any of these seem to be scarce today. |
引退と死 ドロレスは、1948年6月30日に高齢のため退職するまで、人類学博物館での生活を続けた。死の数年前、彼は「身体的ショック--足場からの転落、盲腸 破裂、強盗の立てこもりと殴打による2度目の脳震盪」[3]を受けていた。ドロレスは1948年7月19日に亡くなるまで、アリゾナ州ツーソンに戻り、孫 たちと暮らしていた。アリゾナ州バモリに埋葬された[4][3]。 作品 ドロレスの主な仕事はオダムの言語を記録することであった。この目的のために、彼はパパゴの動詞の語幹、パパゴの名詞の語幹、パパゴのニックネーム、パパ ゴの色指定の注釈に取り組んだ[6]。また、ジョン・A・メイソンの著作『The Language of the Papago of Arizona』にも協力した[2]。 オダムの言語は優先事項であったが、彼が文書で調査した唯一の文化分野ではなかった。ドロレスは "Kurath "によって書かれた以前の寓話の再翻訳に取り組んだ。これらの寓話には、天地創造神話、ホオク物語、童話「コヨーテとスカンク」の再話が含まれる。これら 以外にも、彼はいくつかの口承寓話を直接書き写したが、それらは天地創造神話のバリエーションであり、さまざまな伝統的な歌、演説、そして彼自身を含む自 伝であった[4]。 |
 https://x.gd/aPk2T |
Juan Dolores, Tohono 'O'odham
(1880-1948) (Phoebe A. Hearst Museum of Anthropology, https://portal.
hearstmuseum.berkeley.edu/catalog/33204115-7a96-4c7a-89dd-67d58821c60d,
© 2020 The Regents of the University of California). |
| https://en.wikipedia.org/wiki/Juan_Dolores |
1910 October, 1910:
T.T. Waterman leads an expedition into the Mill Creek area to attempt
to find the lost band of Indians, finds "incontrovertible evidence of
their existence in a wild state." No contact made.
1911
August 1911: Ishi walks out of Butte County wilderness into Oroville.「8月29日、ラッセン山麓の丘陵地帯にあった先祖伝来の土地を離れ、50歳前後の衰弱しきったイシひとりがサクラメント近郊の、オロ ヴィルの屠畜業者の囲いに迷い込んだ」イシ）
September 4, 1911: T.T. Waterman brings Ishi to San Francisco
October 1911: Museum of Anthropology opens at Parnassus; over the next six months, 24,000 people visit the museum and watch Ishi demonstrate arrowmaking and firebuilding.
November 22, 1911: Ishi hospitalized for respiratory infection; all TB diagnostic tests are negative.
December 26, 1911: Ishi
hospitalized with bronchopneumonia, photos and casts taken of his feet.
1912 ALK; Fellow of the American Academy of Arts and Sciences
September, 1912: Ishi hospitalized three days for abdominal pain.
Ishi becomes acquainted
with UC Surgeon, Dr. Saxton Pope; they begin archery collaboration.
1913 May 1913: Ishi hospitalized two days for back pain.
1914
May 1914: Pope does a complete clinical history of Ishi: "No Premonition of Illness."
Summer 1914: Ishi, Waterman, Pope and Kroeber Visit and map the Deer Creek area of Tehama county.
1915
December 10, 1914 to Feb. 1, 1915: Ishi hospitalized for 62 days, First Tubercular Diagnosis in early 1915.
Summer 1915: Linguistics work with Edward Sapir; Ishi stays with Watermans at Berkeley for three months and is "carefully looked after."
August 22, 1915: Ishi hospitalized for six weeks, then moved to the Museum of Anthropology.
August 28, 1915: Kroeber informs T.T. Waterman and Gifford of plans for Ishi's convalescence: "We have got to handle the case. The physicians go by the book and rule, and it's up to us to apply our knowledge of the individual and our judgment to their findings and advice. He undoubtedly has had TB since last winter, though for the last 6 months it has been only latent... We must let the doctors get their crack at him, but unless he has really broken I don't think they'll find out much... If he gets back to where he was all spring, I believe the same treatment is the only one--reasonable air, exercise and distraction, with every ready tab on the progress of the disease with scales and thermometer. If ...the disease continues active even though mild, I suggest sending him preferably to our former watchman...himself a lunger of ten years' standing; or if he won't have him, then to the Appersons. Pope has the only right idea, which is to handle him as a person, not as a hospital case....I sail for Europe Tuesday...for about two months then back here. [New York and the Museum of Natural History]
September 30, 1915:
Gifford replies, "Ishi has improved slowly, but he is a long way from
being on his feet. The doctors feel that he will be better off in our
building. ...the doctors say he is not in condition to move to the
country..."
1916
March 18, 1916: Ishi is readmitted to UC Hospital.
March 24, 1916: Kroeber
writes from New York to Gifford, ...
"I am very sorry. The
temperatures made me lose hope some time ago. Please stand by our
contingently made outline of action, and insist on it as my personal
wish. There is no objection to a cast. I do not however see that an
autopsy would lead to anything of consequence. I might be willing to
consent if it were to be a strict autopsy in the ordinary sense to
determine the cause of death, but as they know that, I suspect that the
autopsy would resolve itself into a general dissection. Please shut
down on it. As to disposal of the body, I must ask you as my personal
representative on the spot in this matter, to yield nothing at all
under any circumstances. If there is any talk about the interests of
science, say for me that science can go to hell. We propose to stand by
our friends. Besides, I cannot believe that any scientific value is
materially involved. We have hundreds of Indian skeletons that nobody
ever comes near to study. The prime interest in this case would be of a
morbid romantic nature. Please acquaint Waterman with my feelings; and
convey them also to Pope, toned down in form so as not to offend him,
but without concessions. When the time comes, please see that the
various people in the hospital are properly thanked. They have been
more than white./ You can get an individual plot in any of the public
cemeteries. Draw upon any money in our keeping, for this purpose
without question or formality, on my responsibility. As to monument and
care, we can see later. There is no use declaring an estate unless
there is official demand. Whatever balance remains after we get
through, I think should be turned over to the hospital for what they
have done. All this, however, can be arranged later. Yours, ALK."
March 25, 1916: Ishi
Dies at UC Hospital. Autopsy performed by Dr. Jean V. Cooke. Cause of
death: Advanced Pulmonary Tuberculosis. Dr. K. F. Meyer of the Hooper
Foundation is called in to consult on the route of infection.(Waterman,
Gifford and Pope are presumably present, Brain is removed, weighed,
examined macroscopically and preserved).
3月25日ヤヒ先住民のイシ（上掲写真参照）が結核 により死 亡。サンフランシスコ墓地に葬られたといわれたが、遺体（脳）はスミソニアン博物館の国立アメリカ・インディアン博物館に保管されていた。（イシ関連の情 報は"THE STORY OF ISHI: A CHRONOLOGY by Nancy Rockafellar" による）
March 30, 1916: Gifford
reports to Kroeber, "Your letter of March 24 with instructions
concerning the disposal of Ishi's body and estate was received too late
to be of use. In disposing of his body I took the stand which you asked
me to take some time ago: namely, that he have a Christian burial like
any other friend. The only possible departures from your request lie in
the fact that an autopsy was performed and that the brain was
preserved. However, the matter, as you well know, was not entirely in
my hands, as I am not the acting head of the department. In short, what
happened amounts to a compromise between science and sentiment, with
myself on the side of sentiment. Everything else was carried out as you
would have done it yourself, I firmly believe. The Indian told Pope
some time ago that the way to dispose of the dead was to burn them, so
we undoubtedly followed his wishes in that matter. In the coffin were
placed one of his bows, five pieces of dentalium, a box full of shell
bead money which he had saved, a purse full of tobacco, three rings,
and some obsidian flakes, all of which we felt sure would be in accord
with Ishi's wishes. The remains are to be placed in a niche in the
columbarium at Mount Olivet Cemetery. Pope and Waterman decided, and I
agreed, that a small black Pueblo jar would be far more appropriate
than one of the bronze or onyx urns which the Crematory has on sale.
Tomorrow afternoon Pope and I are going down to place the ashes in this
jar and put it in the niche purchased. Ishi died leaving $369.52. His
estate went into the hands of the Public Administrator. This official,
however has certainly been very obliging throughout. He has given us
every aid and every advice. The money has been expended as follows:
Floral Piece at Museum $7.50
Funeral and Cremation $150.00
Niche in columbarium $40.00
County Tax $1.00
Hospital Bill $171.00
Out of the hospital bill of $171 will be deducted the charges of the Public Administrator's office. He kindly offered to cut his fee in half. The normal fee is fourteen percent (seven for the administrator and seven for the attorney) It has been cut as you see to three and one half percent for each of these men. This means of course seven percent of $369.50.
"The funeral was private, and no flowers were brought. Waterman, Pope, Loomis, Loud Warburton, Mason and myself were the only people who attended. We of course went to the crematory also. Sincerely, E. W. Gifford."
March 27, 1916: Private Funeral in the undertakers parlor, Waterman, Pope, Loud Warburton and Gifford accompanied the body to the cemetery where cremation occurred.
Mount Olivet files contain a receipt dated March 27, 1916 c/o Public administrator for $40.00 and an interment document describing name date of death, approx. age, color sex and place of birth. Cremation date listed as March 27,
「1916年3月30日： ギフォードからクルーバーへの報告：「3月24日付の、イシの遺体と遺産の処分に関する指示の手紙は、受け取るのが遅すぎて役に立ちませんでした。彼の遺 体を処分するにあたり、私は少し前にあなたが私に求めた立場に立ちました。つまり、他の友人と同じようにキリスト教徒として埋葬することです。あなたの要 求から唯一外れる可能性があるとすれば、解剖が行われたことと、脳が保存されていたことです。しかし、ご承知のように、この問題は、私が部長代理ではない ため、完全に私の手に委ねられていたわけではありません。要するに、起こったことは科学と感情の妥協に等しく、私は感情の側にいた。それ以外のことはすべ て、あなた自身と同じように行われたと私は確信している。インディアンは少し前にポープに、死者を処分する方法は焼却することだと言っていた。棺の中に は、彼の弓を1本、デンタリウムを5個、彼が貯めていた貝殻のビーズでいっぱいのお金を入れた箱、タバコの詰まった財布、3つの指輪、黒曜石の薄片を入れ た。遺骨はマウント・オリヴェット墓地の納骨堂に安置されることになっている。ポープとウォーターマンは、火葬場で販売されているブロンズやオニキスの骨 壷よりも、プエブロの小さな黒い壺の方がずっとふさわしいと決め、私も同意した。明日の午後、ポープと私はこの壺に遺灰を入れ、購入したニッチに納めに行 く予定だ。石は369.52ドルを残して亡くなった。遺産は行政長官の手に渡った。しかしこの役人は、終始とても親切にしてくれた。あらゆる援助と助言を 与えてくれた。資金は以下のように使われた：
ミュージアムの花飾り $7.50葬儀と火葬 $150.00 コランバリウムのニッチ $40.00県税 $1.00 病院代 $171.00
病院の請求額171ドルから、行政官事務所の料金が
差し引かれる。彼は親切にも手数料を半額にしてくれると言ってくれた。通常の手数料は14パーセント（管理人7パーセント、弁護士7パーセント）ですが、
ご覧のように、それぞれ3パーセント半にカットしてくれました。つまり、369.50ドルの7パーセントということになる。
「葬儀は私的なもので、花は供えられなかった。ウォーターマン、ポープ、ルーミス、ラウド・ウォーバートン、メイソン、そして私だけが参列した。もちろん火葬場にも行った。敬具、E・W・ギフォード"
1916年3月27日： ウォーターマン、ポープ、ラウド・ウォーバートン、ギフォードが遺体を墓地まで運び、そこで火葬。
マウント・オリヴェットのファイルには、1916年3月27日付の公的管理人宛の40ドルの領収書と、氏名、死亡日、おおよその年齢、肌の色、性別、出生地が記載された埋葬文書がある。火葬日は3月27日と記載されている、」
1916.
March 31, 1916: Ishi's Ashes placed in a Pueblo jar and placed in the columbarium of Mount Olivet Cemetery.
March 31, 1916 Dr. Moffitt (Dean of the Medical School) thanks Waterman for his "kind note" and states "I do not think there ever was any idea of charging him [Ishi]."
October 27, 1916: Kroeber returns from sabbatical, writes to Curator of the National Museum, Ales Hrdlicka , "I find that at Ishi's death last spring his brain was removed and preserved. There is no one here who can put it to scientific use. If you wish it, I shall be glad to deposit it in the National Museum collection."
In January, 1917 the
Anthropology recorder for the U.S. National Museum asks for
clarification...stating that the museum "does not know certainly
whether the specimen is deposited in, or presented to, the National
Museum, nor whether it comes from you personally, or from the
University through your good offices..." Kroeber replies, "Ishi's brain
was sent to the National Museum as a gift with the compliments of the
University of California. I believe there would be some question as to
who was the legal possessor before it was sent to Dr. Hrdlicka. If you
will enter as donor the Department of Anthropology of the University of
California, I think your record will be as accurate as you can make it."
1917
January 1917: The (Ishi's) brain is shipped
to Washington and accessioned by the Smithsonian, accession number
60884, museum number 298736. For sixty-four years it is stored in a
ground glass jar in the "Division of Collections" of the Physical
Anthropology Labs on the third floor of the Natural History Building.
In 1981 the soft Tissue collections are rehoused and moved to Hall 25,
stainless steel tank#6 and the catalogue number is attached by two
permanent string tags. In 1994 the body part was moved to Third Pod,
Museum Support Center. A 1999 observer reports that the brain appears
to be still intact.
ALK; President of the American Anthropological Association (1917–1918)
Orin Starn recontacts the Smithsonian, finds new documents in the Bancroft library, proof that Kroeber shipped the brain in 1917, 1998-1999.
1920
Julio C. Tello during an archaeological expedition
1923 Anthropology:
Culture Patterns & Processes (1963). New York: Harcourt, Brace
& World (earlier editions in 1923 and 1948).
1925 Handbook of the
Indians of California (1925), Washington, D.C: Bureau of American
Ethnology Bulletin No. 78
1926 Theodora Kracaw Brown（1897-1979）と再婚。
1929年10月21日：アーシュラ・クローバー・ ル＝グウィン（Ursula Kroeber Le Guin , 1929-January 22, 2018）は「カリフォルニア州バークレーで生まれた。父親はドイツ系の文化人類学者のアルフレッド・L・クローバーで、1901年にコロンビア大学でア メリカ合衆国初の人類学の博士号を取得し、カリフォルニア大学バークレー校でアメリカで2番目の人類学科を創設した[2]。母親は、夫が研究で係わったア メリカ最後の生粋のインディアン「イシ」の伝記を執筆した作家のシオドーラ・クラ コー・ブラウン。夫の伝記 Alfred Kroeber: A Personal Configuration も書いており、ル＝グウィンの幼少期を知るためのよい資料となっている。この年代においては、カトリックの聖女である聖ウルスラ(Saint Ursula)は、教会 典礼暦に掲載される聖人で、その祝日はこの日だった。このため、聖ウルスラに因んで、アーシュラ(Ursula)と名づけられた」アーシュラ・クローバー・ル＝グウィン（ウィキペディア）
1939 Cultural and natural areas of native North America / by A.L. Kroeber, Berkeley ; Los Angeles : University of California Press , [1963], c1939
1943 『フィリッピン民族誌』三省堂
1944 Configurations of culture growth / by A.L. Kroeber, Berkeley ; Los Angeles : University of California Press , c1944
1948
Anthropology: Culture Patterns & Processes (1963). New York: Harcourt, Brace & World (earlier editions in 1923 and 1948).
Anthropology : race, language, culture, psychology, prehistory / Kroeber
1952 The Nature of Culture (1952). Chicago.
1952
with Clyde Kluckhohn: Culture. A Critical Review of Concepts and Definitions (1952). Cambridge.
The nature of culture / by A.L. Kroeber
1959 シオドラ、カリフォルニア先住民の伝記集 である"The Inland Whale"を出版。The Inland Whale. Illustrated by Joseph Crivy. 1959. Indiana University Press, Bloomington.
1960 10月5日パリにて、アルフレッドが死去（84歳）。
1961
シオドラ、イシの伝記"Ishi in Two Worlds: a biography of the last wild Indian in North America"を出版。
Theodora Kroeber
publishes Ishi in Two Worlds: A Biography of the Last Wild Indian in
North America (Berkeley and Los Angeles: University of California
Press, 1961).
1963 Anthropology : biology & race / A.L. Kroeber, New York : Harcourt, Brace & World , 1963
1964
Theodora Kroeber, Ishi, Last of His Tribe. Illus. Ruth Robbins. 1964. Parnassus Press, Berkeley, California.
Theodora Kroeber
publishes a children's book, Ishi, Last of His Tribe (Boston: Houghton
Mifflin co., 1964).
1965 Source book in anthropology / by A.L. Kroeber and T.T. Waterman, Rev. ed. - New York : Johnson Reprint , 1965. (1931; 1959)
1967 Theodora Kroeber,
A Green Christmas. Picture book illus. John M. Larrecq. 1967. Parnassus
Press.
1968 Theodora Kroeber,
Almost Ancestors: The First Californians. Kroeber and Robert F. Heizer.
1968. Sierra Club Books, San Francisco.
1970 Theodora Kroeber, Alfred Kroeber: A Personal Configuration. 1970. University of California Press, Berkeley.
1971 『文明の歴史像:人類学者の視点』社会思 想社
1973 Alfred Kroeber / Julian H. Steward, New York : Columbia University Press.
1976 Theodora Kroeber, Drawn from Life: California Indians in Pen and Brush. Compiled by Kroeber, Robert F. Heizer and Albert B. Elsasser. 1976. Ballena Press, Socorro, New Mexico.
1977 Theodora Kroeber,
Carrousel. Illus. Douglas Tait. 1977. Atheneum Books. New York :
Columbia University Press , 1973. - (Leaders of modern anthropology
series)
1979 Theodora Kroeber, Ishi, the Last Yahi: A Documentary History. Kroeber and Robert F. Heizer. 1979. University of California Press, Berkeley. シオドラ死去（82歳）。
1983 『様式と文明』創文社
1989 the American Indian Act of 1989
1990 Native American Grave Protection and Repatriation Act
Native American Grave
Protection and Repatriation Act is passed in 1990, requiring all
federal agencies and museums receiving federal funds to inventory and
identify the items, notify the affected tribes and make arrangements to
return such items if the appropriate tribe made a request.The
Smithsonian is exempt from NAGPRA, and would be governed by provisions
of the 1989 NMAI Act.
1997
Spring, 1997: Four federally recognized Maidu tribes (The Enterprise tribe, The Mooretown Tribe, The Berry Creek Tribe and the Mechoopda Tribe) unite to form the Butte County Native American Cultural Committee and elect Mr. Art Angle chair of the BCNACC.
May 14, 1997: The BCNACC passes Resolution 97-01 authorizing the BCNACC with the support of the Forest Service, City of Oroville, Chamber of Commerce, Butte County Board of Supervisors and the Native American Elders, to "locate and place Ishi's remains and spirit to his native Homeland."
June 6, 1997: Los Angeles Times article by Mary Curtius alerts UCSF officials to the possibility that the brain was not cremated along with Ishi's other remains. UCSF Vice Chancellor for Academic Affairs initiates an internal investigation by a pathologist and a research historian.
October, 1997: Berkeley
investigation fails to find further information on the brain's removal;
letter sent to Arthur Angle and the BCNACC.
1998
The National Museum of the American Indian Act of 1989 mandates that the Smithsonian Institution inventory, document, and, if requested repatriate culturally affiliated human remains and funerary objects to federally recognized Native American tribes. The 1996 amendment establishes deadlines for the distribution of summaries and inventories of human remains and associated funerary objects which are to be completed and submitted to Native groups by June 1, 1998.
June 16, 1998: UCSF investigation leads to the Smithsonian, but the Director of the American Indian Program tells UCSF representative that the brain is "old folklore and it doesn't exist."
December 16, 1998: UC
Research Historian meets at UCSF with Orin Starn, Associate Professor
of Anthropology, Duke University, to discuss the research on the
whereabouts of Ishi's brain.
1999
December 1998-January 1999: Orin Starn recontacts the Smithsonian, finds new documents in the Bancroft library, proof that Kroeber shipped the brain in 1917.
January 27, 1999: Presence of the brain at the Smithsonian is confirmed personally in a meeting between Thomas Killion of the Smithsonian repatriation office, and Orin Starn.
January 28, 1999: Butte County Native American Cultural Committee is notified by Orin Starn, who expresses his "support and admiration for your efforts to see that Ishi is finally laid to rest in a proper way."
February 17, 1999: UCSF report filed by the UCSF Research Historian, calls for UC support for repatriation and reunification of Ishi's remains.
February 19, 1999: UCSF press release on the "Discovery" of Ishi's brain leads to national news coverage.
February 23, 1999: The Butte county Native American Cultural Committee holds a press conference in Oroville, and announces "it is important to remember that the Native Americans feel that a complete body is necessary to proper burial and release of the spirit. Ishi was the last Yahi Indian, the last of his tribe that was lost forever from mother earth...in this discovery of the missing body part, we now can proceed with the repatriation of our red brother." The BCNACC announces it s intentions to travel to the Smithsonian to view the missing body part, and "assuming the viewing goes well, we will be seeking the full cooperation of the University of California and the Smithsonian Institution in the proper repatriation of all of Ishi's remains for a proper Native American burial."
March 24, 1999: eight representative members of the BCNACC visit the Smithsonian to view the brain and conduct a cleansing ceremony.
March 23-25, 1999: Press reports the Smithsonian's announcement that it will repatriate Ishi's brain to lineal descendants or culturally affiliated people, and members of the BCNACC have no cultural affiliation with the Yahi. The press reports "No Happy Ending in Sight for Ishi's Brain."
March 25, 1999: Assembly Concurrent Resolution No. 25 Relative to the University of California, "urges the Regents of the University of California to immediately take any and all actions necessary to ensure that the remains of Ishi be returned to the appropriate tribal representatives...urges the Governor to direct all affected state agencies to cooperate in the effort to return the remains of Ishi so that a proper Indian burial ceremony may take place and closure may be brought to this indignity..."
April 5, 1999: California State Legislature Oversight Hearing "on the subject of the remains of Ishi and the disposition of Native American remains and artifacts."
May 1999: After a month of investigation, the Smithsonian identifies the people of the Redding Rancheria and the Pit River tribe as Ishi's closest relations and therefore designated recipients of Ishi's remains.
2000
April 12, 2000: The California state attorney general's office obtains a court order from San Mateo county for the removal of Ishi's ashes from the Colma cemetery for reburial by the designated Native American people according to their customs.
May 12 and 13, 2000:
The Butte County Native American Cultural Committee organize a
conference in Oroville to memorialize Ishi.
2003
Clifton and Karl
Kroeber published a book of essays on Ishi's story, which they
co-edited, called, Ishi in Three
Centuries.[Univ. of Nebraska Press
ISBN 0803222505] This is the first scholarly book on Ishi to contain
essays by Native American writers and academics.
インターネット・アーカイブ
リンク
文献
- 手塚治虫「原人イシの物語」『タイガーブックス』所収、講談社、1978年（初出は『少年サンデー』昭和50（1975）年10月20日
増刊号）［→ Osamu_T_Ishi1975.pdf］
その他の情報
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CC, Mitzub'ixi Quq Chi'j, 1996-2099