Jean-Guy A. Gouletand perspective of non-aboriginal scholars. The outcome of such a
stance for the anthropologist is clear. One moves out of the field or,
moves “from studies on the Other to research for the Other” (Legros
1999 , 19 ). In this manner, in his long-term research relationship with
the Tutochone, Legros relinquished the “academic study [that] would
destroy the whole allure of their narratives, the authority of their sto-
rytellers, betray their band council’s aims, and even more so Mr. Mc-
Ginty’s.” To avoid destruction and betrayal, Legros became “a scribe
to Mr. Tommy McGinty, one of the most learned elders in Tutchone
culture and a long-term friend” (Legros 1999 , 19 ). In this kind of
transformation, from analyst to scribe, the professional voice of the
anthropologist necessarily gives way to that of the other.
Francesco Spagna and Guy Lanoue take a different view and ar-
gue for a transformation of the anthropological voice. The time has
come, they write, to “reaffirm indigenous discourse” and incorpo-
rate it within the anthropological endeavor. This anthropological re-
positioning that seeks to tell the story of Native North Americans
from their point of view has been encouraged by the Italian Associa-
tion of Canadian Studies (aics) and the Centre of Americanist Stud-
ies (csaca). (Spagna and Lanoue 2001 , 14 ). In this changing context,
anthropological accounts consistent with aboriginal thought and ex-
periences are seen more and more as evidence that aboriginal per-
spectives are valid.
It is premature to assess to what degree, in the eyes of indigenous
peoples, anthropologists may succeed in this endeavor. Some indig-
enous people and indigenous scholars may not view this project as a
legitimate one to embark upon. Others might prefer to tell their own
story, make their discourse public and let it stand by itself on its own
merit. This paper nonetheless proposes an anthropological understand-
ing of human experiences that is informed by indigenous perspectives.
Others still may welcome accounts by contemporary anthropologists
who acknowledge the value of aboriginal practices and thought. As
Navajo elders remarked to Toelken after his analysis of Navajo sto-
ries was well received presentation by a Navajo audience: “Now the
whites are admitting that our stories are important and that we ought
to listen to them. This is a significant change. If the whites are going to