In 1913, the anthropologist Frank G. Speck arrived in Temagami, a small community in northern Ontario, to document the experiences and folklore of the Teme-Augama Anishnabai and the Saugeen Anishinaabeg. A professor at the University of Pennsylvania, Speck’s fieldwork (19031950) focused on the cultures of the Indigenous peoples of eastern North America in both Canada and the United States. Today, Speck’s fieldwork and photographs are archived at the American Philosophical Society (APS). The extensive archival holdings at the APS include five thousand photographs. The collection contains a set of four hundred lantern slides that were used for lectures and public talks. Other photographs were stored in albums. My research focuses on a collection of just under one-hundred photographs taken in 1913 and 1914 that were originally mounted in a photo album titled ‘Ojibwa Temagami Ont.’ The images are simple in their framing and ordinary in the subject matter. The sitters are typically named or identified. Speck’s fieldwork in the region was funded by the Anthropological Division of the Geological Survey of Canada (GSC), part of the Canadian Department of Mines. The GSC was founded to develop Canada’s natural resources. The Anthropological Division was established to carry out scientific research among all Indigenous Canadian peoples, in what would now be described as ‘salvage’ anthropology. The founding of a national anthropological program through the auspices of the GSC points to the ways in which the history of mining and logging on the Canadian shield is entangled in the colonial control of traditional Indigenous territory. Speck was among the first generation of American ethnographers to follow Franz Boas’ method, based on extended stays within a community to conduct fieldwork. While anthropology is typically associated with social and scientific distance, Speck’s method of physical closeness and his comfort with Indigenous cultural traditions, philosophies, and languages was unusual and suggests one way of reading the casual snapshots of his work. Because of his respect for Indigenous knowledges, there was a widespread assumption among his colleagues, repeated by his biographers, that he had ‘Indian blood’ or had been raised by members of the Mohegan tribe (Bruchac 2018, 149). Speck directly engaged with issues

中文翻译：

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美国哲学学会的 Frank G. Speck 档案

1913 年，人类学家 Frank G. Speck 抵达安大略省北部的一个小社区 Temagami，以记录 Teme-Augama Anishnabai 和 Saugeen Anishinaabeg 的经历和民间传说。作为宾夕法尼亚大学的教授，Speck 的田野调查 (19031950) 专注于加拿大和美国的北美东部土著人民的文化。今天，斯佩克的田野调查和照片被美国哲学学会 (APS) 存档。APS 的大量档案馆藏包括五千张照片。该系列包含一套四百张灯笼幻灯片，用于讲座和公开演讲。其他照片存储在相册中。我的研究主要集中在 1913 年和 1914 年拍摄的近一百张照片上，这些照片最初装在名为“Ojibwa Temagami Ont”的相册中。这些图像的构图简单，主题很普通。保姆通常被命名或识别。斯佩克在该地区的实地考察由加拿大地质调查局 (GSC) 人类学部资助，该部隶属于加拿大矿业部。GSC 的成立是为了开发加拿大的自然资源。人类学部的成立是为了在所有加拿大原住民中开展科学研究，现在被称为“救助”人类学。通过 GSC 主持建立的国家人类学计划指出了加拿大盾牌上的采矿和伐木历史与传统土著领土的殖民控制纠缠不清的方式。Speck 是第一代遵循 Franz Boas 方法的美国民族志学者之一，该方法基于长期在社区内进行实地调查。虽然人类学通常与社会和科学距离联系在一起，但斯佩克的身体亲近方法和他对土著文化传统、哲学和语言的舒适度是不寻常的，并提出了一种阅读他作品的随意快照的方式。由于他对土著知识的尊重，他的同事中有一个普遍的假设，他的传记作者重复了这一点，他有“印度血统”或由 Mohegan 部落的成员抚养长大（Bruchac 2018, 149）。Speck 直接处理问题