{"title":"重新考虑17世纪易洛魁人的酒精使用","authors":"Maia Conrad","doi":"10.2307/1185825","DOIUrl":null,"url":null,"abstract":"teenth century used alcohol as a shortcut to visions and dreams. Many of our most respected ethnohistorians have jumped onto this modern bandwagon: Cornelius Jaenen, W. J. Eccles, Bruce Trigger, and James Axtell, to name a few. For example, Trigger in Natives and Newcomers claimed that the Montagnais desired alcohol for its \"hallucinogenic properties\" and used it as a \"way of communicating with the supernatural.\" Axtell contributed to this belief in The European and the Indian when he suggested that Indians became drunk to \"achieve a dreamlike state of religious possession,\" a socially approved break from normal restrictions. Neither Trigger nor Axtell offered evidence or an argument for their conclusions but both cited Andre Vachon as their main source for this claim. However, Vachon's article is unreliable. In \"L'eau-de-vie dans la societe indienne\" Vachon claimed that alcohol was a way to become possessed by a spirit. He, too, bluntly offered this one-sentence conclusion with only one supporting quotation. However, the quotation he offered as evidence does not provide any clear connection between drinking and visions. In 1637 the Jesuit priest Father Paul Le Jeune wrote that the Montagnais \"imagine in their drunkenness that they are listened to with attention, that they are great orators, that they are valiant and formidable, that they are looked up to as Chiefs.\" Clearly this statement does not connect drunkenness with visions.' Only one author has attempted to document a connection between alcohol and visions, but even he failed to do so. In \"Alcohol in the Iroquois Dream Quest\" Edmund Carpenter drew attention to similarities between the two subjects but offered little documentary proof. His argument rested on the value of excess in Iroquois culture. Carpenter claimed that the Iroquois believed they could gain closer contact with the spiritual world by removing themselves temporarily from the human world. \"They pursued the conviction,\" he wrote,\"that","PeriodicalId":80425,"journal":{"name":"American Indian quarterly","volume":"23 1","pages":"1"},"PeriodicalIF":0.0000,"publicationDate":"1999-01-22","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"https://sci-hub-pdf.com/10.2307/1185825","citationCount":"8","resultStr":"{\"title\":\"Disorderly Drinking Reconsidering Seventeenth-Century Iroquois Alcohol Use\",\"authors\":\"Maia Conrad\",\"doi\":\"10.2307/1185825\",\"DOIUrl\":null,\"url\":null,\"abstract\":\"teenth century used alcohol as a shortcut to visions and dreams. Many of our most respected ethnohistorians have jumped onto this modern bandwagon: Cornelius Jaenen, W. J. Eccles, Bruce Trigger, and James Axtell, to name a few. For example, Trigger in Natives and Newcomers claimed that the Montagnais desired alcohol for its \\\"hallucinogenic properties\\\" and used it as a \\\"way of communicating with the supernatural.\\\" Axtell contributed to this belief in The European and the Indian when he suggested that Indians became drunk to \\\"achieve a dreamlike state of religious possession,\\\" a socially approved break from normal restrictions. Neither Trigger nor Axtell offered evidence or an argument for their conclusions but both cited Andre Vachon as their main source for this claim. However, Vachon's article is unreliable. In \\\"L'eau-de-vie dans la societe indienne\\\" Vachon claimed that alcohol was a way to become possessed by a spirit. He, too, bluntly offered this one-sentence conclusion with only one supporting quotation. However, the quotation he offered as evidence does not provide any clear connection between drinking and visions. In 1637 the Jesuit priest Father Paul Le Jeune wrote that the Montagnais \\\"imagine in their drunkenness that they are listened to with attention, that they are great orators, that they are valiant and formidable, that they are looked up to as Chiefs.\\\" Clearly this statement does not connect drunkenness with visions.' Only one author has attempted to document a connection between alcohol and visions, but even he failed to do so. In \\\"Alcohol in the Iroquois Dream Quest\\\" Edmund Carpenter drew attention to similarities between the two subjects but offered little documentary proof. His argument rested on the value of excess in Iroquois culture. Carpenter claimed that the Iroquois believed they could gain closer contact with the spiritual world by removing themselves temporarily from the human world. \\\"They pursued the conviction,\\\" he wrote,\\\"that\",\"PeriodicalId\":80425,\"journal\":{\"name\":\"American Indian quarterly\",\"volume\":\"23 1\",\"pages\":\"1\"},\"PeriodicalIF\":0.0000,\"publicationDate\":\"1999-01-22\",\"publicationTypes\":\"Journal Article\",\"fieldsOfStudy\":null,\"isOpenAccess\":false,\"openAccessPdf\":\"https://sci-hub-pdf.com/10.2307/1185825\",\"citationCount\":\"8\",\"resultStr\":null,\"platform\":\"Semanticscholar\",\"paperid\":null,\"PeriodicalName\":\"American Indian quarterly\",\"FirstCategoryId\":\"1085\",\"ListUrlMain\":\"https://doi.org/10.2307/1185825\",\"RegionNum\":0,\"RegionCategory\":null,\"ArticlePicture\":[],\"TitleCN\":null,\"AbstractTextCN\":null,\"PMCID\":null,\"EPubDate\":\"\",\"PubModel\":\"\",\"JCR\":\"\",\"JCRName\":\"\",\"Score\":null,\"Total\":0}","platform":"Semanticscholar","paperid":null,"PeriodicalName":"American Indian quarterly","FirstCategoryId":"1085","ListUrlMain":"https://doi.org/10.2307/1185825","RegionNum":0,"RegionCategory":null,"ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":null,"EPubDate":"","PubModel":"","JCR":"","JCRName":"","Score":null,"Total":0}
引用次数: 8
摘要
在19世纪,人们把酒精当作通向幻象和梦境的捷径。我们许多最受尊敬的民族历史学家都加入了这一现代潮流:Cornelius Jaenen, W. J. Eccles, Bruce Trigger和James Axtell等等。例如,《本地人和新来者》中的触发器声称,蒙塔尼人喜欢酒精,因为它具有“致幻觉的特性”,并将其作为“与超自然交流的方式”。阿克斯特尔在《欧洲人与印第安人》中提出,印第安人喝醉是为了“达到一种梦幻般的宗教占有状态”,这是一种社会认可的打破正常限制的行为。Trigger和Axtell都没有为他们的结论提供证据或论据,但都引用Andre Vachon作为他们这一说法的主要来源。然而,瓦尚的文章是不可靠的。在《独立社会的生活》一书中,瓦尚声称酒精是一种被灵魂附体的方式。他也直截了当地给出了这个只有一句话的结论,只引用了一句支持的话。然而,他作为证据提供的引语并没有提供饮酒和幻象之间的任何明确联系。1637年,耶稣会神父保罗·勒·朱恩(Paul Le Jeune)写道,蒙塔尼人“在醉醺醺的状态下,想象自己被认真倾听,想象自己是伟大的演说家,想象自己勇敢而令人敬畏,想象自己被尊为酋长。”显然,这句话并没有把醉酒和异象联系起来。”只有一位作者试图记录酒精和幻觉之间的联系,但就连他也没能做到。埃德蒙·卡彭特在《易洛魁人寻梦历程中的酒精》一书中指出了这两个主题之间的相似之处,但没有提供多少文献证据。他的论点基于易洛魁文化中过度的价值。卡彭特声称,易洛魁人相信,他们可以通过暂时脱离人类世界,与精神世界建立更密切的联系。“他们追求的信念,”他写道,“是
Disorderly Drinking Reconsidering Seventeenth-Century Iroquois Alcohol Use
teenth century used alcohol as a shortcut to visions and dreams. Many of our most respected ethnohistorians have jumped onto this modern bandwagon: Cornelius Jaenen, W. J. Eccles, Bruce Trigger, and James Axtell, to name a few. For example, Trigger in Natives and Newcomers claimed that the Montagnais desired alcohol for its "hallucinogenic properties" and used it as a "way of communicating with the supernatural." Axtell contributed to this belief in The European and the Indian when he suggested that Indians became drunk to "achieve a dreamlike state of religious possession," a socially approved break from normal restrictions. Neither Trigger nor Axtell offered evidence or an argument for their conclusions but both cited Andre Vachon as their main source for this claim. However, Vachon's article is unreliable. In "L'eau-de-vie dans la societe indienne" Vachon claimed that alcohol was a way to become possessed by a spirit. He, too, bluntly offered this one-sentence conclusion with only one supporting quotation. However, the quotation he offered as evidence does not provide any clear connection between drinking and visions. In 1637 the Jesuit priest Father Paul Le Jeune wrote that the Montagnais "imagine in their drunkenness that they are listened to with attention, that they are great orators, that they are valiant and formidable, that they are looked up to as Chiefs." Clearly this statement does not connect drunkenness with visions.' Only one author has attempted to document a connection between alcohol and visions, but even he failed to do so. In "Alcohol in the Iroquois Dream Quest" Edmund Carpenter drew attention to similarities between the two subjects but offered little documentary proof. His argument rested on the value of excess in Iroquois culture. Carpenter claimed that the Iroquois believed they could gain closer contact with the spiritual world by removing themselves temporarily from the human world. "They pursued the conviction," he wrote,"that