ABSTRACT
In anthropology, the anthropologist describes the other, and 'is' anthropologist. Other is means for anthropology's being, resource for anthropology's projects. M. Foucault has talked of 'insurrections of knowledges', uprisings of ways of knowing defined by science as local, disqualified and illegitimate. In anthropology this is happening everywhere, as peoples defined as 'local', 'tribal' or 'villagers' assert ancestral ways of knowing, and resist the imposition of global scientific framings. When local people first saw Europeans with their pale skins, they called them 'pakepakeha' after an ancient people who had arrived from the sea, from outside Maori territories. In Tuuranga in 1769 the local people thought that the Endeavour was a floating island or a great bird, or a houseful of 'divinities'. 'Maori' people seem to have treated human-like 'atua' much the same as other unidentified visitors. As Maori people migrated to the cities after World War II, relational logic led to the establishment of tribal and family associations and urban marae.
