By Noel Dyck, James B. Waldram

The essays in Anthropology, Public coverage, and local Peoples in Canada offer a complete evaluate of previous, current, and destiny varieties of anthropological involvement in public coverage matters that impact local peoples in Canada. The contributing authors, who contain social scientists and politicians from either local and non-Native backgrounds, use their adventure to evaluate the idea and perform of anthropological participation in and commentary of kin among aboriginal peoples and governments in Canada. They hint the strengths and weaknesses of conventional different types of anthropological fieldwork and writing, in addition to supplying leading edge ideas to a couple of the demanding situations confronting anthropologists operating during this area. as well as Noel Dyck and James Waldram, the contributing authors are Peggy Martin Brizinski, Julie Cruikshank, Peter Douglas Elias, Julia D. Harrison, Ron Ignace, Joseph M. Kaufert, Patricia Leyland Kaufert, William W. Koolage, John O'Neil, Joe Sawchuk, Colin H. Scott, Derek G. Smith, George Speck, Renee Taylor, Peter J. Usher, and Sally M. Weaver.

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The final three papers in the volume provide a variety of perspectives on anthropological issues and Native public policy. James B. Waldram presents a case study of his own role as an appointed delegate for a Native community involved in negotiations with a provincial government and describes the limits to which he could go as a non-resident community representative/advocate anthropologist. Colin Scott's examination of the politics of "culture" in the Indian policy arena examines the manner in which concepts such as "custom" and "tradition" are manipulated by both Indian and nonNative politicians as they seek to achieve their respective political ends, and he describes the manner in which anthropology has historically contributed to these static views of both concepts.

Smith 1990:84). Once again, I take the relevance of such theorization to my case material to be quite striking. In drawing on such theoretical works and case analyses, my analysis of the Eskimo Disk List System indicates how the assignment of unique personal identification numbers through that list forged a direct state-to-individual link that rendered ineffective and irrelevant for most state purposes virtually all traditional Eskimo structures of social solidarity, including the family. The only legitimate way for a person designated as an Eskimo to interact with the state was as a solitary individual identified by a unique Disk List number.

Dorothy E. Smith (1990, esp. ch. 4) explores the relationships among knowledge, "textual realities," and power in practices of ruling. The relevance of many of her insights to the case material I present here is remarkable. E. Smith 1990:83). E. Smith 1990:83-4). E. Smith 1990:84). E. Smith 1990:84). Once again, I take the relevance of such theorization to my case material to be quite striking. In drawing on such theoretical works and case analyses, my analysis of the Eskimo Disk List System indicates how the assignment of unique personal identification numbers through that list forged a direct state-to-individual link that rendered ineffective and irrelevant for most state purposes virtually all traditional Eskimo structures of social solidarity, including the family.

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