Cultural -or social- anthropologists quite often "fall in love" with the culture they study.....
Of course that happens. That's what "woo" is, isn't it?: Falling in love with your views/ideology/opinion/statements?
I suggest that Nelson didn't let his experience woo him. He clearly states that he didn't loose his agnosticism. He ends his book with this:
...I stood beneath the tall timber and watched a raven fly above me, vanishing and reappearing as it passed behind the treetops. And I wondered what, or who, it really was.
Certainty is for those who have learned and believed only one truth. Where I came from, the raven is just a bird - an interesting and beautiful one perhaps, even an intelligent one - but it is a bird, and that is all. But where I am now, the raven is many other things first, its form and existence as a bird almost the least significant of its qualities. It is a person and a power, God in a clown's suit, incarnation of a once-omnipotent spirit. The raven sees, hears, understands, reveals ... determines.
What is the raven? Bird-watchers and biologists know. Koyukon elders and their children who listen know.
But those like me, who have heard and accepted them both, are left to watch and wonder.
The raven tucked a wing and went topsy-turvy in the sky, then flew away toward the river, its resonating croaks pouring down into the forest. I turned awkwardly away, almost fearing a question: Was it laughing?
Nelson has exposed with that statement that which so frutstrates me with many on this forum. He does not explicitly deny that which his Koyukon teachers revealed to him, nor does he reject that which he learned from his roots in Western science.
He reports what he has learned, and is left in wonder.
He doesn't even form his own pompous theories, and then spends the rest of his life defending them. He is clearly too wise for that.
Too bad there aren't more Richard Nelsons out there.
...I worked many years in Northern Brazil -Amazonia included. I stayed in the field for at least 20 days each month. I am reasonably well aware of Brazilian lore (Native Brazilian included). Some studies I read are very interesting, and I had the opportunity to help people doing some also (much less than I would like to). This does not mean I think the mapinguari, caipora, boitata, etc. are real beasts....
Did you ever see plaster casts of footprints, photographs, or films of mapinguari, caipora, or boitata?
We have of sasquatches.
...There MAY be a real basis for bigfoot myth. But this basis MAY NOT be a real unknown primate lurking in North America's forests....
That is correct.
And that basis MIGHT be because a real,
uncatalogued (not unknown) primate may be lurking in North America's forests.
...In the saquatch case, it would be nice to check:
What the original legend says?
What parts of it are considered as "usefull"?...
In the case of Nelson's Koyukon study, the Koyukon taught him that woodsmen were formerly human who had committed grave sins, and were relegated to the forests, where they turned into what they are today.
The part that I find useful today is the part where they are recognized to exist.
The Koyukon, apparently, aren't into denial. They may not have the origin of the woodsmen perfect (and I can't say that they don't, either), but at least they're leaps and bounds ahead of Western science, which is largely still in denial.
...From what I see, only a small part of the myth was used, and interpreted according to the cultural background of the interpreter, completely detached from the original.
That's the part I like the best.
Take the good and work with it.
Set the bad aside for future reference, but don't waste a whole lot of time on it unless evidence comes in to bring it into relevance.
It beats "throwing the baby out with the bathwater".