Teetl’it Gwich’ins, NWT, Canada have consistently positioned trapping as a valuable exercise despite fluctuations in the price of furs. Materialist anthropological theories applied to the trapping economies of boreal forest First Nations created an image of trapping as an activity that necessarily leads to individualism, alienation, nucleated family structures and disenchantment because the furs were being produced for trade in the world economy. The rise of anti-fur sentiments and Canadian industrial intrusions helped cement this imaginary of the trapper as corrupt but, instead of simply being the victims of European domination, they were positioned to have abandoned the ‘traditional’ sensibilities of trust and reciprocity to adopt the cruelties of the steel trap. In contrast with these conjectural world histories, the author argues that trapping as it is practiced today is far from being an alienating practice. Indigenous trappers work with animals in ways that suit their pre-existing practices. In order to dispel the imaginary of the cruel dominator of animals, more recent thoughts on mutualism in human–animal relationships help but it would be difficult to argue that this activity does not require some deception. Indigenous trappers will create methods and tinker with their traps in ways that are counterintuitive to some of the human–environment dualisms found in the deception paradigm that posits that the human presence and the intention to trap is hidden from the animal and tricks it into making a fatal error. The author argues that trapping is effective and valued because it plays upon the signs and expectations which lie between the past and the present, and between domination and mutualism.

中文翻译：

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真正的陷阱在哪里？Teetl'it Gwich'对陷阱的敏感性中的统治和互惠

尽管毛皮价格波动，加拿大新南威尔士州Teetl'it Gwich'ins始终将诱捕定为一项有价值的活动。唯物主义的人类学理论应用于北方森林的诱捕经济第一民族创造了一种诱捕的形象，认为诱捕是一种活动，它必然导致个人主义，疏远，有核的家庭结构和瓦解，因为毛皮是为世界经济贸易而生产的。反毛皮情绪和加拿大工业入侵的兴起，使这种对陷阱的想象成为了腐败，但他们不仅仅是成为欧洲统治者的受害者，还被定位为放弃接受信任和对等的“传统”情感，以采用这种方式。钢铁陷阱的残酷之处。与这些推测性的世界历史相反，作者认为，如今实行的陷阱绝不是疏远的做法。土著捕兽者以适合其先前习俗的方式与动物合作。为了消除对动物残酷支配者的想象，最近有关人与动物关系中的相互关系的想法有所帮助，但很难说这种活动不需要某种欺骗。土著捕兽者将以与欺骗范式中发现的某些人类-环境二元论相反的方式来创造方法并修补其陷阱，这种假说假定人类的存在和捕猎意图对动物而言是隐藏的，并诱使它使动物陷入困境。致命错误。