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This study, a history of the kind of people who are supposed to have one, challenges the fashionable view that so-called primitives live in a timeless present. The conventional wisdom, that such societies are static, is shown by the author to be an artifact of anthropological method. By piecing together extended oral histories and written history records, the author found that headhunting among the Ilongots of Northern Luzon, Philippines, was not an unchanging ancient custom, but a cultural practice that has shifted dramatically over the course of the past century. Headhunting stopped, resumed, and stopped again; its victims at various periods were fellow Ilongots, Japanese soldiers, and lowland Christian Filipinos; it took place as surprise attack, planned vendetta, or distant raid against strangers. Placing headhunting in its social, cultural, and historical contexts requires a novel sense of how to use biography, recorded history, and narrative in the analysis of small-scale, non-literate local communities. This study combines historical and ethnographic method and documents the inherent orchestration of structure, events, time, and consciousness. The book is illustrated with 34 photographs.
- Sales Rank: #1508185 in Books
- Published on: 1980-06-01
- Released on: 1980-06-01
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.10" w x 6.00" l, 1.10 pounds
- Binding: Paperback
- 328 pages
- Ilongot Headhunting, 1883-1974: A Study in Society and History
Review
"A finely crafted and engrossing book. . . . Artfully written from a historical perspective, the book effectively and vividly demonstrates the central importance of headhunting as an organizing principle of Ilongot society and as a powerful motivating force in Ilongot individual and group behavior. . . . It is a significant work both ethnographically and methodologically. It is full of unique and exciting data on Ilongot feuding, raiding, and peacemaking. . . . Methodologically, it is important in demonstrating a way of producing diachronic ethnography or ethnographic history through the use and interweaving of data drawn from narratives, life histories, field observations, and historical records. . . . Ilongot Headhunting is likely to become a classic because of its interesting subject and its highly successful approach to ethnography."
—Albert S. Bacdayan
,Journal of Asian Studies
"A unique blend of ethnography, ethnohistory, historiography, and personal reflection. . . . Rosaldo's text is not just decorated but genuinely advanced by thoughtful, perfectly placed ethnographic photographs. . . . Rosaldo's impressive study should be read as ethnography, as history, and as a challenging theoretical treatise."
—James A. Boon
,Man
"There is little doubt that it will be held in high regard for years to come. The Ilongot make interesting subjects, and Rosaldo has told their story with a degree of literary finesse rare in academic writing. In addition, there is much in the author's methodology that can instruct future anthropologists and historians."
—Paul A. Rodell
,Journal of Asian History
About the Author
Renato Rosaldo is Associate Professor of Anthropology at Stanford University.
Most helpful customer reviews
0 of 0 people found the following review helpful.
Excellent book!!!!
By Lu Zhishen
this book was very entertianing and informative. i enjoyed it very much. its the best (if not only) book out there on the subject.
0 of 1 people found the following review helpful.
an anthropological classic
By Terrance M Weik
the book was in good shape, as advertised. that's all i wanna say. blah blah blah bhllsdkf flskdjfl lkdsljfl fdlksjf
13 of 13 people found the following review helpful.
Losing your head over history
By Bob Newman
The Ilongots, never a numerous people, traditionally lived in the forested mountains of central Luzon, in the Philippines. Though they may number as many as 50,000 today, most of them do not live in their traditional lands. The reasons are cultural, historical, economic, or all three. Up to the early 1970s, most Ilongots still followed what might be called a "traditional" life, though a main point of Rosaldo's work is to question that very word. The question for readers of this book is "do you really need to know very much about an obscure Philippine people ?" The answer for those who are not Southeast Asia specialists is probably "no". However, ILONGOT HEADHUNTING is not a straight-out ethnography, nor is it an exciting (titillating?) book about gruesome, exotic practices in the jungle. It is a very interesting and serious attempt to reverse the old anthropological habit of presenting small, isolated societies as if they existed in a vacuum, without history, without any influences from outside. Rosaldo wants to do away with the notion of the "timeless primitive". All peoples have history and their lives and actions definitely reflect it. Just because anthropologists did not find neat books and historical records in such places as the Ilongot mountains does not mean life never changed there. The life cycle of the individual, long a favorite focus for anthropologists, was never an "immutable structure". People's lives constantly changed from generation to generation. Rosaldo painstakingly weaves a story of clans, feuds, marriages, relationships with outsiders, and new influences to show that Ilongot history---though not remembered for much more than a century by the people---played a definite role in many aspects of their lives. In fact, they were obsessed by history.
Cultural continuity and cultural homogeneity in such small groups of people who hunt and farm in remote mountains has often been taken for granted. Though Anthropology has changed drastically since the 1970s, when Rosaldo wrote the book, ILONGOT HEADHUNTING is valuable because it shows why and how history must be factored into every account of a people, no matter how remote. Rather than continuity, Ilongot history has been marked by sharp shocks and abrupt changes. Rosaldo traces the changing patterns of feuds among shifting alliances of clans, who married or fought according to numerous influences. Headhunting among Ilongots was not an exercise of "collection" as among certain other peoples. You expressed your anger and took revenge for insults or previous attacks by killing a person, cutting off their head, and throwing it away. Because of the constant change in alliances and continuous change of location due to slash-and-burn agricultural practices, and because of the turmoil of the previous 75 years, the Ilongot view of life was one of constant change. They did not expect that their children would have similar lives to theirs. Thanks to leftist guerrillas, evangelical Protestant missionaries from the USA, serious incursions onto Ilongot land by lowland peasant farmers, and the spread of education, we could be sure at the end of the book that the next generation of Ilongots would experience an entirely different world. Even headhunting might die away forever.
Much of Rosaldo's work, as befits an intensely academic study, is so detailed as to be useful only to scholars. The long discussions of the development cycle of domestic groups and of marriages are too intricate to be very readable. From the start I wondered why Ilongots wanted to take heads. I did not find out until page 140. Similarly, chapter 8,which puts the feuds of the Ilongot clans in historical perspective, could very well have come first, giving the reader a better feel of what kind of activity was under discussion. Still, despite its `difficult' tendencies, ILONGOT HEADHUNTING is an important work for those interested in the nexus of anthropology and history, for people interested in violent or feuding societies, in Southeast Asia, the Philippines, or in the general area of kinship. The book represents a major attempt to correct certain failures of anthropology prior to its publication, and so has a historical value in itself.
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