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ABSTRACT Pastoralist Ethic and a “Spirit” of Traditionalism: Livestock, Land, and Kin in the US West By Casper G. Bendixsen What kind of ethical subjects are contemporary US cowboys, or any other keepers of livestock for that matter? Moreover, how are those ethics distinctly representative of the United States or its western region and its residents’ sense of character? These questions are particularly relevant to herders enveloped in folk and nationalist mythology, of which the US cowboy is one of the most popular examples. After 20 years of combined experience in ranching, farming, and rodeo—as well as more than 12 months of formal ethnographic fieldwork—I submit this report: If cowboys and other herders are any sort of ethical subject, it is as pastoralists— as husbanders to livestock, stewards of land, and the caretakers of kin; and if US cowboys are a particular kind of pastoralist (as ethical subjects), the specificities are established through the practice and rhetoric of regionally identifiable traditionalism. Simply put, if cowboys are virtuous people, it is through their care for animals, land, and family; and if US cowboys are special types of role models, it is because they possess certain characteristics and ambitions that fulfill regionalized cultural categories. This ethnography and the theorizations therein abide by James Faubion’s recent re-presentation of Michel Foucault’s system of ethical inquiry. In doing so, it reveals the complex subject position pastoralists often strive to fulfill. While designed to stand as a case study in an emerging anthropology of ethics, this dissertation offers corrective insight into theories of pastoralism, traditionalism, and the American West. ii ACKNOWLEDGEMENTS “Coming from the right man, a simple nod of the head can mean a whole lot.” (Interview, 2008) Unfortunately, I am not the man with the clout or position so as to simply nod meaningfully in the direction of all the folks who have contributed to what this manuscript has become. Nor am I the writer that can truly express what those contributions have meant to me as a scholar and as a person. Nonetheless, it is a good thing, and the right thing, to acknowledge the following important people. As for me, well, I will be happier for having done so. First and foremost, I would like to recognize my parents, Paula and John “Benny” Bendixsen. I owe many memories and fibers of my being to them and their partnership in raising me as their only child. As but an example for the here and now, I’d like to thank them for the horses that have passed through my life and the horsemanship they built and fostered within me. This text is a testimony to the ethics and character I felt I gained with them as my personal, life-long guides. I don’t hesitate to think that they would look back upon their parents with the same kind of recognition. To the late Jack and Leila Bendixsen, as well as Stuart and Frances Forbes; I am so proud of my family, the family they built, and a lifetime of gratitude is the only place where I know to begin. Prior to my matriculation into the anthropology department at Rice University, I had the pleasure of being the student of a number of wonderful professors. To Laurence Carucci at Montana State University, I owe my introduction and early commitment to the discipline of anthropology. At the University of Idaho, my alma mater, I acquired a iii number of important debts. To Debbie Storrs and John Mihelich, I owe my first research and dissemination experiences. To Mark Warner, my advisor, I owe my undergraduate degrees and accomplishments, but more importantly, the ability to balance academia with the other passions and experiences that make life whole. Lastly, I am grateful to Tim Wallace at North Carolina State University for his instruction and support while attending his Guatemalan Field School. If I did not have the mettle for authentic anthropological fieldwork prior to that summer, the experience gained there, under his supervision, fostered the possibility of cultivating it. The greatest influence upon this manuscript and my professionalization as an anthropologist belongs to the members of my dissertation committee. The most substantial debt is owed to James Faubion. His supervision, praise, criticism, and patience are the marks by which I have grown and will remain the measure for quite some time. Krista Comer occupies the role of outside-reader in this work, but she has probably seen more of what is inside my imagination and self-reflections than any other. With her encouragement, my participation with Rice University’s Center for the Study of Women, Gender, and Sexuality and the Western Literature Association contributed more to my work and my own development than any other outside entities. Dominic Boyer joined my committee midstream and I cannot imagine the addition of a stronger paddler. I am indebted to his ability to envision my work beyond the purposes of a dissertation, an ability I find increasingly important in life beyond the degree. Steve Tyler was an awesome figure in my understanding of anthropology prior to arriving at Rice, his retirement during my time there was an opportunity to participate in a historical moment for the discipline. Beyond the influence of his work, instruction, and continued counsel, I iv am grateful for the swapping of stories in his office, an office where a bone-colored Stetson hung perfectly among the other beautiful objects gathered over a tremendous career. There are a number of other professors and staff at Rice University and elsewhere that deserve recognition. Libby Vann, Jeff Fleisher, Amy Ninetto, Christopher Kelty, Susan McIntosh, Nia Georges, Cymene Howe, Rosemary Hennessy, Brian Riedel, and Jennifer Tyzburcy held their doors open and welcomed me into their scholarly worlds. Because of professors like them, I was allowed to safely explore different disciplines, theories, and modes of research. Not all graduate students can be so lucky. I was fortunate enough to be introduced to and work with José Aranda, Steve Tatum, and Neil Campbell. Western film and literature will never be the same for me and many others because of them. It will be wonderfully richer. Joanne Carpenter, Angela Wren Hall, and Altha Rodgers worked tirelessly to take care of me and countless other students (and professors). Their work may sometimes go without thanks. I must, therefore, conclude that their assistance is often a labor of love. It certainly felt that way to me. Carole Speranza’s passing during my last year in residence will undoubtedly be the longest lasting memory from my time at Rice. She deserves many kind words. As for me, I can promise that butterflies will forever remind me of her and all she did on my behalf. I am fortunate that my debts to fellow students are to be paid within friendships and reciprocated many times. My greatest debt is owed to two scholars who have read more of my material and more of this particular text in its various forms than any others, Stacey Pereira and Marcel LaFlamme. My better drafts, choice phrases, proper grammar, these elements all in some way, shape, or form reflect the care with which they take on v every task. To Stacey Pereira and Valerie Olsen, I am indebted to the patience and honesty you provided as I grew as a student and as a professional. This is a burden you may have to bear for a number of years, and I hope I will remember to be as grateful as I am now. Part of this research is shared with Trevor Durbin, but he is owed much more recognition than that. If my enthusiasm for anthropology, social theory, or fieldwork should ever wane, any attempt to regain it will begin with a phone call to him. To my cohort, Timothy Chryssikos and Vibha Gockhale, our friendships and careers will be proof enough that our time together in study was valiant, enjoyable, and worth it. Dan White and Laura Jones have my thanks for allowing me to try and somehow replicate any of the many remarkable parts of their dissertations. There are many other students that I am indebted to and inspired by. This comradery represents what is so unique about anthropology at Rice University and why I appreciate the time I was given there. I’d also like to thank my constituents, subjects, interlocutors— my friends in the world of ranching and rodeo. While hospitality is not a major theme within the ethics described here, they certainly have set a high standard for how a researcher can be made to feel at home, at ease, and welcome. What follows in this text is a testimony and description of how much I’ve enjoyed my time with them as a community member allowed to behave as a researcher, a combination that can be uncomfortable and inconvenient for a number of reasons. To the men and women of the rodeo world, my rodeo family, you will always have my admiration and friendship. A soft bed and a warm meal will always be prepared at a moment’s notice for you and yours. To the farmers and ranchers, sharing your time, daily tasks, and thoughts with me often felt like a return home, and that is something to be especially grateful for during fieldwork. vi I’d also like to acknowledge new colleagues at the National Farm Medicine Center in Marshfield, WI. My time here thus far has certainly shaped how I think about my graduate work and what kind of foundation it can provide for a career. To my fellow research scientists, Matt Keifer, Barbara Lee, and Barbara Marlenga, thank you for the tremendous opportunity to potentially give the great gift of health and happiness to the farming, ranching, and rural communities I have come to care so much about.