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Wisdom Sits in Places – Landscape and Language Among the Western Apache
... Wherever work with Indigenous Knowledge takes place, Indigenous Knowledge must be seen as a system (McGregor 2021) arising from place-based relationships (Basso 1995, Tuck and McKenzie 2015, Country et al. 2016, Wong et al. 2020. For knowledge to survive, it requires a system behind it so it may be understood, practiced, used, and reproduced. ...
... As worldviews and cultures meet, Indigenous Knowledge tends to be distilled down to parts as it enters the dominant practice of science because of the reductive tendencies of dominant science. And so we have seen a proliferation of parts of Indigenous Knowledge extracted (e.g., ethnobiology, ethno-ornithology, Traditional Ecological Knowledge, and others, though not all work within these fields is extractive) rather than being used, reproduced, understood, and practiced within the context it is created (system of ethics, laws, beliefs (Basso 1995), and laws (Borrows 2019) that are worlds deep. It is a system that arises with place as you learn with a part of the world (Country et al. 2016). ...
... Indigenous Peoples' 2007) and rights (Ignace et al. 2023) and protecting the Lands and places where Indigenous Knowledges (Simpson 2014) and stories (Basso 1995) come from. It does not mean creating the sterile interview environments to extract parts of Indigenous Knowledge. ...
... Vine Deloria suggests that "no body of knowledge exists for its own sake outside the moral framework of understanding" (1999: 47). So knowledge must be both respectful and useful for the community: these are the ways of determining the success or accuracy of knowledge (Basso 1996;Simpson 2014). ...
... But they might also refer to animals, whose names are both proper and common (Coyote, Raven, Spider). At the same time, individuals are often named after places, even as those places are named after other animals or relations, and so on (Basso 1996;Schreyer et al. 2014). Native names disrupt the stable differences between personal, proper names and collective, group names; the name depends on whom and how you encounter (Ingold 2011: 171). ...
... Third and finally, the individuals-in-relations made present in these names are understood as contingent and shifting, open to change, rather than fixed and permanent. This is in part because many names pick out relations that may shift over time (Basso 1996). The boreal owls in Koyukon territory are not named just because they perch but because they perch in a certain place on a certain kind of tree (Ingold 2011: 272). ...
... They address rain by different names that come at different times. Names, therefore, are not just the given words used to denote environmental phenomena, but they communicate how people link themselves with the environment and imagine it by speaking with rain names as Basso (1996) claimed. Rain's names, therefore, are means that bring the society and environment together among Gurung. ...
... Anthropologists have increasingly engaged in exploring the cultural meanings of names and naming systems since the early 20 th century. Since then, the studies on names and naming systems have revolved around three conceptual grounds:, exploring the functions of names and naming systems to maintain social and cultural order in society (Conklin 1955, Durkheim 1965, Evans-Pritchard 1940, Mauss 1979, Orlove 2004; seeking power relations in society attached with names and naming systems (Ahearn 2012, Alderman 2016, Berg & Kearns 1996, Bodenhorn & Bruck 2006, Bourdieu 1991, Ortner 1984; and recently, highlighting the importance of naming in investigating history, culture, identity, morality, wisdom, inter-species relationship, local ontology (Basso 1996, Des Chene 1992, Lepcha 2021, Mamontova and Thornton 2022, Pettigrew 1999, Thornton 1997. In this way, the environment, through ethnography, shifts from being something 'out there' to being a network of relationships (Campbell 2013). ...
Rain, a droplet of water that comes from the sky, appears as a singular object with multiple ontologies among Gurung, an indigenous people of Nepal dwelling in the mountain region. This paper offers an ethnographic analysis of the relationships between society and the environment through the names of rains among the Gurung based on the nine months of fieldwork between 2012 and 2018. In the article, Gurung’s nomenclature for rains strongly raises the question of universal and quantitative scaling to nature and natural phenomena, particularly a water droplet from the sky. For the Gurung, names for rain, which are grounded on land and expressed autochthonously, have cultural meanings that play an important role in comprehending the indigenous notion of the environment. However, global climate change is not only affecting the precipitation pattern in the Himalayan region but also uprooting the nomenclature of rain that is rooted in ancestral thick and insightful observation of the environment.
... Human geographers have theorized space and place since the 70's (Massey, 1994;Relph, 1976;Tuan, 1974Tuan, , 1977; Tuan (1977) argued that "place" is formed by filling "space" with meaning and attachmenteither by the individual or through social and cultural phenomena, while Massey (1994) theorized place as "moments in networks of social relations and understandings, but where a large proportion of those relations, experiences and understandings are constructed on a far larger scale than what we happen to define for that moment as the place itself, whether that be a street, or a region or even a continent" (Massey, 1994, p. 154). Also, social and cultural anthropologists have examined the relationship between people and places, exploring links between embodied space, the physical environment, and meaning, through language and discourse (Basso, 1996;Low, 2009). Specifically, Basso (1996) examined Western Apache peoples' relationship to places by studying links between landscape features and place names, and the culture, histories and narratives around these. ...
... Also, social and cultural anthropologists have examined the relationship between people and places, exploring links between embodied space, the physical environment, and meaning, through language and discourse (Basso, 1996;Low, 2009). Specifically, Basso (1996) examined Western Apache peoples' relationship to places by studying links between landscape features and place names, and the culture, histories and narratives around these. ...
Blue spaces are being increasingly linked to a public health agenda, as the presence of water increases perceived restorativeness. Much research has examined coastal nature experiences and sense of place in coastal areas specifically, but little research has attempted to compare sense of place across different types of natural environments. In this study, we used place meanings to investigate how people perceive, experience, and attach to coastal and inland natural environments, providing new insights into human-nature relations in coastal and inland environments in Denmark. The study uses a mixed methods approach, combining qualitative analysis of free-text responses from a national online PPGIS survey with statistical analysis of background information. Responses from 500 coastal and 500 inland nature visitors were analysed through an inductive coding process, which elicited one hundred different place meanings. These meanings were categorized according to Williams' (2014) layers of tangible and intangible place meanings. The meaning layer distribution was similar between coastal and inland nature visits, just as the most frequent place meanings were similar across the environments (e.g., Nature, Nice, Forest, Walk). However, significant differences were found among some individual place meanings (e.g., Wild, Vacation, Healing and comfort were more frequent for coastal visits), suggesting special coastal place meanings that should be further explored in future research. The analysis of place meanings was supplemented by an analysis of relevant visit characteristics behind the 500 coastal and 500 inland visits, suggesting great attraction coupled to coastal places (e.g., longer travel distance). Management implications • Place meanings in coastal and inland areas are surprisingly similar, but place meanings related to wilderness, vacation and well-being are tied more strongly to coastal places. • Diverse values to nature are important to consider in management as a supplement to traditional measurements of visitors' valuation of natural areas (e.g., visitor numbers), as people can feel attached to places they rarely visit. • Future coastal planning and management initiatives should continue to safeguard public access and protection from construction, possibly inspiring coastal planning in other countries. • Enhancing the physical links between inland and coastal nature experiences is suggested to create more holistic nature experiences.
... Place as a material (Habraken, 2000) and symbolic (Monnet, 2011) notion holds a significant spot in human life (Low, 1992). From anthropologists (Basso, 1996) to pioneering environmental engineers, such as the "Mother of Human ...
... The concept of place attachment is generally seen as a positive (Scannell & Gifford, 2017), neutral, or negative (Manzo, 2005) cognitive-emotional bond that one has with place, through cultures, types of places, and over time (Lewicka, 2011b). Basso, an American ethnographer and anthropologist, reiterates that places, normally perceived as features of the landscape, can come to reference something more profound (Basso, 1996). Devine-Wright (2009), adding to these notions, conceived a framework of place-change encompassing stages of an individual becoming aware, interpreting, evaluating, coping, and acting, with each stage formed at multiple levels of analysis from intrapersonal to socio-cultural. ...
The perception of indoor air quality (IAQ) in school buildings has garnered
much attention. The self-reported experiences of teachers regarding the
phenomenon of suffering from toxic IAQ was missing from scholarly work before
the onset of the coronavirus. Toxic IAQ can be defined as the presence of toxic
chemicals or compounds (including biological) in the air at levels that pose health
risks and can affect a person's health, comfort, and performance (Environmental
Protection Agency [EPA], 2018a).
Since the onset of the pandemic, teachers are leaving the workforce in
unprecedented numbers due to poor working conditions, unreasonable demands,
and unrealistic expectations (Steiner & Woo, 2021). Addressing teacher retention
is critical to stymie continuing teacher shortages and the adverse impact on
students.
This sequential mixed-methods study confronts the gap between place
theory, specifically the negative emotional person-place bond, and perceived IAQ
in public school buildings. Little research has been presented on the role the
physical workplace has on teacher well-being and whether psychosociological
environmental relationships can predict place attachment outcomes. The
question of how teacher perceptions of IAQ relate to negative place attachment
xvi
was explored using survey research of 242 educators in four public school
districts in the Midwest. Survey data was collected April-May of 2021, with 13
follow-up purposive interviews, with the criteria of teachers’ presenting negative
place attachment feelings, during August 2021. The research revealed the more
teachers realize their health concerns about toxic IAQ in their workplace, the
more negative place attachment they feel. This involves the process of grieving,
and feeling frustrated, angry, exhausted, and confused, like separation and
divorce. When a teacher has crossed a threshold of divorced feelings toward the
school building, they make choices: to stay employed, assigned to their building,
feeling negative place attachment, ask to be reassigned, or leave.
The two significant predictors of negative place attachment revealed
through stepwise linear regression, were physical “healthy building” attributes
and health concerns about the IEQ/IAQ in the school environment. Teachers'
perceptions of aged buildings as being unhealthy, including the inoperability of
classroom windows, aged carpet, and lack of ventilation were better understood
by understanding what it means to occupy a workplace teachers perceive to
have toxic IAQ. Employees with health conditions experienced feelings of being
misunderstood, not taken seriously, and additionally faced a host of complicated
social interactions with their administrators, co-workers, and family because of
health ailments they attributed to their workplace. The study resulted in the
creation of two new theoretic models: a revisiting of Tripartite Model of Place
Attachment to include place detachment, the threshold crossed in absentia of
any place attachment feelings, and an epidemiological model for addressing
xvii
indoor air quality in schools and suggested interventions for practice. While these
models help to develop methods, redress, and identification for negative place
attachment due to indoor air quality, it was not possible to identify a consistent
predictor of negative place attachment. This suggests that the themes identified
in the interview process alongside a predictor model can help identify schools
where intervention is essential.
... Relationships to place are lived most often in the company of other people (Basso [1996, 109], or as we refer to it, a "sociality of place" to describe his discussion [1996,[106][107][108][109][110]). Places therefore are constantly in motion and are meaningful in part due to their situated relationships with other places that humans dwell in and the relationships that are (trans)formed in place (e.g., Barrett and Ko 2009;Basso 1996;Casey 1996;Gray 1999;Ingold 1993;Merleau-Ponty 1962;and Thomas 1996 all address bodily movement and relationships to place and space). ...
... This is how places appear as entities we understand and refer to. Importantly, places can hold nonmaterial phenomena, such as thoughts and memories (Basso 1996;Casey 1996, 25). In this conceptualization of place, backdirts are not just a pile of dirt in the landscape but are core to the concept of placemaking. ...
Backdirts, as the byproducts of excavation, are necessary but often overlooked parts of archaeological practice. However, current definitions of backdirt essentialize dynamic matter into a static byproduct. Drawing from Alfred North Whitehead’s process metaphysic, we contend that no two backdirts are the same, as backdirts are engaged in active placemaking, bundling of temporalities, and always in process. In theorizing backdirt, we argue that backdirts have agency, are inherently archaeologically produced, and can only be instantiated by archaeologists. As excavating emphasizes what is removed during archaeological work, we introduce backdirting, which elicits the value of what remains. In two case studies from the Peruvian Central Andes, we follow backdirts from previously excavated archaeological sites and others instantiated from modern and historical changes to sites. We contend a more thoughtful and robust archaeological practice exists through tracing the histories of various backdirts in action and in process—following various instantiations of backdirtings.
Los backdirts, como subproductos de la excavación, son partes necesarias, pero a menudo pasadas por alto de la práctica arqueológica. Sin embargo, las definiciones actuales de backdirt esencializan la materia dinámica en un subproducto estático. Partiendo de “la metafísica del proceso” (Process Metaphysic) de Alfred North Whitehead, sostenemos que no hay dos backdirts iguales, ya que las backdirts participa activamente en la creación de lugares, la agrupación de temporalidades, y siempre en proceso. Al teorizar sobre el backdirt, argumentamos que las backdirts tienen agencia, son inherentemente producidas arqueológicamente y solo pueden ser instanciadas por arqueólogues. Como excavando enfatiza lo que se elimina durante el trabajo arqueológico, introducimos backdirting que revela el valor de lo que queda. En dos estudios de caso de los Andes centrales de Perú, seguimos el backdirt de sitios arqueológicos ya excavados y otros ejemplificados a partir de cambios modernos e históricos en los sitios. Sostenemos que existe una práctica arqueológica más reflexiva y sólida a través del rastreo de las historias de varios backdirtings en acción y en proceso, siguiendo varias instancias de backdirtings.
... Vekolerên di nav gelên xwecih ên Papua New Guineyê de dixebitin li ser fonksiyona "navên cihan" destnîşan dikin ku ew "ji bo qewamên dîrokî yên merivan" wekî bîrand (nîmonîk) kar dikin ku tînin wan mekanan tekane û binirx dikin (vgz. Helleland, 2012: 110) û herwiha ew dikarin tiştine sembolîk bi bîra merivan bînin (Basso, 1996;Feld, 1996;Fox, 2006). Bi heman rengî, Connerton jî erka navan a bîranînê (memorial) tîne ziman û destnîşan dike ku "navê cihan ne tenê şan û nîşana erdê destnîşan dikin, ne jî ew tenê mîna nîşanderan tên bikaranîn da ku pozîsyonên di danûstandinên civatî de mizakere bikin" (2009: 10). ...
... Bi vî rengî, ew nav dibin bîrxistên peyvî û kilamî yên qewamê ku her cara tên vegêran mekanên xwe bi bîr dixin (bnr. Basso, 1996;Oliveira, 2009). Li Tirkiyeyê ku pratîka navguhertinê xwe gihandiye asteke bilind a wêranker navên kurdî ne xwedî statuyeke fermî ne, ew bêyî ku bikevin bin siwan û rewabûna fermîbûnê, bi rêya vegêran û afirandinên kurdî yên devkî berbelav dibin (Delikaya, 2021: 226). ...
Dengbêj bi deng û şêwazên xwe yên taybet, fenanî dîroknasên devkî ji repertuarên xwe yên berfireh ên li dor babetên cihêreng ên wekî evîn, şer, qehremanî û hwd. qewamên giring ên raboriyê vedigêrin û bi vî karî ew dibin hilgirên herî berçav ên çanda devkî ya kurdî. Kilam, vegêrana helbestî ya dengbêjan xwedî wê şiyanweriyê ne ku gewherê wan qewaman biparêze ku ew di bîra civakî ya kurdî de bi giringiya xwe berçav in û wan bîne destedewrî nifşên siberojê bikin. Ev xebat bala dilê xwe berdide ser kilama ‘Geliyê Zîla’ ya Dengbêj Reso û kilama ‘Keremê Elî’ ya ku ji aliyê Dengbêj Nuroyê Meter ve hatiye îcrakirin û temsîlên çandî û dîrokî yên herdu kilaman derdixe mexderê ku bi nav û nîşanên erdê ve hatine nitirandin. Di çarçoveya van herdu kilaman de ev xebat balê dikişîne ser girîngiya navên cihan ên di vegêranên devkî yên kurmancî de ku gelek caran di kilamên dengbêjan de cih digirin û bi wateyên xwe yên sembolîk derdikevin pêş. Dengbêj bi rêya nîşan û temsîlên mekanî hewl didin ku hafizeya li dor mekan avabûyî zindî bihêlin û li hemberî kiryara jibîrkirinê berxwedaneke xurt a vegêranî biafirînin, bi vî rengî kilam ji vegêraneke helbestî ber bi dîrokbêjiyeke dijber û alternatîf vediguherin. Herwiha ew destnîşan dikin ku cih û warên bi rengekî di kilaman de cih digirin, rengvedanên rastiya civakî vedigêrin ku ew wekî ‘mekanên bîrê’ [lieux de mémoire] qewama raboriyê bergewde dikin. Ev mekanên bîrê ne tenê rê û rêkarên alternatîf ên bibîrxistinê pêşkêş dikin ku civat bi wan bi rengekî berxwedêr lê dixebite ku raboriya xwe ya hevpar bi cemawerî bi bîr bîne, ew herwiha bi bîrê re têkildar, nav û îşaretên mekanî, ango ‘kilamxane’yên sembolîk/devkî ava dikin ku meriv dikare di dewsa mûzexaneyan de bihesibîne. Di çarçoveya xebata berdest de, bi nêrîneke multîdîsîplîner ji bo ku tevkariyê li nirxandina naveroka herdu kilaman bike ji lîteratura dîroka devkî ya derheq Zîlanê de hate istifadekirin û piştî Zîlanê kiryara ji nû ve binavkirina hin der û deveran bi armanca bîranînê (commemorative place naming) û fonksîyona vê navguhertinê ji bibîrxistina qewamê hate nîqaşkirin.
... When we come to places, we find ways of making meaning out of them, and with them, even in places that seem to resist such personalisation and enculturation. As Keith H. Basso (1996) writes, all too often, scholars' "only concern with place is the flat material reality of the arrangement of things" (p. xiv), whereas place is in fact "a cultural activity…a commonplace occurrence, an ordinary way of engaging one's surroundings and finding them significant" (Basso, 1996, p. 143). ...
Studies of culture, history, literature, and art can provide insight into our multiple senses of place. The manner in which we speak, write, illustrate, and produce our landscapes; the politics of land use; and life on land or sea (or away from it) reflect human efforts to live locally. Similarly, studies of ecologies, landforms, weather, and other natural phenomena can teach us about how people spatialise and make homes in the world. Culture, lifeworlds, and place can be mutually constitutive, and knowledge is situated. In this paper, the co-editors-in-chief of 'Folk, Knowledge, Place' journal introduce ourselves and show how our collective work has demonstrated the need for this journal. We then discuss theoretical frameworks; introduce our approach to researching in-between between disciplines, places, and theories; and present how the journal is published.
... Stories entangle local and global experiences, weaving together endless encounters into a collaborative tapestry of place. They are the constructed narratives through which we understand the world (Basso, 1996). We are all entangled in this world-story, intricately and inextricably enmeshed in the time/space/matter of the universal web. ...
... For older adults in the present, the sedianka can represent both collective and individual, site-specific memories. One older woman I know, for example, locates the sedenki of her youth under a specific walnut tree, such that the landscape evokes and holds memories, akin to Keith Basso's [1996] discussions of lore and place. Many recall stories of dynamic sedenki as narrated by their mothers and grandmothers, if not as living memories of their own. ...
... If we can restore our Indigenous consciousness, which requires the evolved nest and the fostering of our species-typical neurobiology and sociality, we can relearn the particularities of our local landscapes and pragmatically, relationally, collaborate with them. Keith Basso (1996 ) noted in his study of White Mountain Western Apaches that "wisdom sits in places." Practical wisdom, too, sits, or better, dances in places. ...
When discussing human beings, we must understand the nature of the human organism and its development, what qualities help the human organism lead a full life, and what kinds of action and capacities make it a proper member of its species. Only then, can practical wisdom be discussed. Two species-typical features contributing to practical wisdom are often left out in philosophical discussions of phronesis. One gap occurs at the foundational level of human becoming, the biosocial ecology of growing human nature, its deep communal socioemotional intelligence, flowing relational attunement. The argument here is that such foundational dysregulation drives a self-protectionism that becomes self- and other-destructive, undermines sociality, the moral sense, contributing to the social and ecological crises we face today. The other gap concerns humanity’s consciousness, its expansiveness or transrational inclusionary landscape. Preconquest, or Indigenous, consciousness of transrational interconnection is fostered by the biosocial ecology of our species evolved nest. Without it, human nature develops in an atypical manner. From a planetary perspective (broader than the human historical period), the way that humans are behaving today is species-atypical on multiple levels. As a result, practical wisdom is species-atypical too.
... A deep sense of memory emerges from people's engagement with place over the longue durée. It is rooted in the practices, both everyday and more periodic, that continually reinscribe meaning in landscapes (Abercrombie 1998;Basso 1996;Dawdy 2016). This framework rejects simplistic models of people as passive tradition-bearers; in rooting memory in emplaced practice, we centre the dynamism of how people intentionally and unintentionally situate and construct the present in relation to the past. ...
This article uses tensions over the construction of a flow-regulation infrastructure built to control outflow from Lake Titicaca into the Desaguadero River, on the border between Peru and Bolivia, as a case study to explore the ways that relationships to water emerge and are contested. We argue that a nuanced understanding of tensions arising from this infrastructure requires us to recognize the long-term history of how the river accumulated practices, meanings and materials. Adapting the work of Arturo Escobar, we use the concept of ‘water regime’ to think about how engagements with the river are based in different spatiotemporal frameworks that have developed transhistorically and come into tension around the materiality and dynamism of the river itself.
... This project is grounded in perspectives that relate scientific knowledge and practices to the material circumstances of specific places (Basso 1996;Tuck and McKenzie 2014) and to the caring practices that support the interdependencies between living things in those places (Han and Bell 2019;Haraway 2015;Puig de La Bellacasa 2017). Under these efforts, educators support students' caring knowledge and practices for and with nonhuman species from their position (Marin and Bang 2018;Meixi 2022), seeking to understand of roles and responsibilities of human and nonhuman actors, and developing critical consciousness toward ethical and accountable decision-making that considers longterm consequences of decisions for the natural world (Puig De La Bellacasa 2015;Tzou et al. 2019). ...
The implementation of equity‐oriented reforms is never simply a technical matter: it involves directly engaging with the norms and politics responsible for reproducing inequitable opportunities and outcomes, and with efforts to promote educational justice. To date, there has been little research on how leaders in science education navigate the political environments of schooling to engage in equity work in their local contexts. The current political divisions within and among states regarding teaching about racial equity provide an important and timely context for such study. This study examines equity projects that science education leaders engage in and how these relate to recently passed legislation in several states regarding teaching about race and its ongoing role in shaping American society and institutions. It relies on survey data from science education leaders in 33 states, focusing on their familiarity with and involvement in different kinds of equity projects in science education, along with their perceptions of what supports and what hinders their equity‐focused work. Employing a mixed methods approach, including descriptive analysis, hierarchical linear modeling, and thematic analysis, we found that engagement in equity projects varied widely across and within states. However, in states with laws promoting equity, leaders were engaged in more racial equity‐related projects than in states with legislation that restrict discussion of matters of race, so‐called “gag orders”. These findings underscore the significance of the broader political environments in shaping science education leadership and present opportunities for researchers in the field to support leaders in navigating them.
... Landscape value Meaning or symbol that individuals and communities give to a complex and evolving spatial framework, constructed through a set of representations and practices. Basso (1996); Davidson-Hunt and Berkes (2003) Cultural value Based on the habits and customs of a group. contribution of an action or an object to the achievement of a specific goal; (3) value as individual priorities; or (4) value as relations between people and nature. ...
Risk assessment is a critical aspect of coping with environmental changes. The identification of values at risk-entities, attributes, and ideas that are important to a community-is a key component of a popu-lation's ability to resist or adapt to hazards. In colonial contexts, risk assessment must take into account the distinct relationality to the land of Indigenous and non-Indigenous groups and the historicized power relations. Most risk assessment frameworks ignore or oversimplify the cultural heterogeneity of human-environment relationships by using generalized value concepts. The few context-dependent frameworks that have been proposed do not account for different sociocultural groups living on the same land. We propose a spatial-based risk assessment approach inspired by the concept of riskscape, acknowledging diverse perceptions of risk and landscape among different sociocultural groups. We present a risk assessment method eliciting values for different sociocultural groups in their specific contexts using separate valuation methods, and then aggregating them into a joint geospatial interface to highlight convergent and competing interests. Illustrated with the boreal region of northwestern Quebec (Canada), we discuss how the riskscape framework balances Indigenous and non-Indigenous perspectives in a non-hierarchical assessment of values at risk.
... Listening to narratives of treasure, I came to note how places my interlocutors dwelled in (Basso 1996) incessantly evoked a productive ambiguity. What emerged as a natural formation to the gaze of an unsuspecting outsider was narrated to be potentially bearing the traces of past communities as well as historical experiences affecting the local communities. ...
... In terms of space, Ritual talks a little about pilgrimages as costly signals but says nothing about why rituals and the sacred places where they are conducted might be spatially distributed in particular ways. While prolonged interaction with land imbues landscapes and unique features of the natural world with layers of history and meaning (Basso, 1996), many individual places are endowed with a spiritual significance that demands ritual propitiation (Barrett et al., 2019). It would be interesting to see how such ritualized commemorations of specific places can be best accounted for from the cognitive and evolutionary sciences (see, e.g., Hirsch & O'Hanlon, 1995, on the cultural anthropology of place). ...
Ritual: How Seemingly Senseless Acts Make Life Worth Living by Dimitris Xygalatas offers a popularized accounting of an adaptationist view of ritual. By highlighting the author’s own work on the topic, the text itself primarily addresses questions of public rituals’ often extreme costs and its relationship to cooperation. This emphasis, though, comes at the expense of other interesting and/or downstream aspects of ritual that, in my view, deserve more attention. In this commentary, I address a handful of the most relevant to the target text, namely: 1) religious vs. secular rituals; 2) the spatio-temporal distribution of ritual; 3) ritual frequency and timing; 4) the demographic structuring of ritual; 5) ritual’s complicated relationship to control and chance; and 6) ritual as a significant generator of meaningful models about the world.
... It is the task of science to assess and disclose sources of potential harm, identify measurable correlations, assess the probabilities of harm, and provide rational suggestions (Ghimire et al. 2015, Kumar et al. 2020). This perspective, however, represents a dominant cultural perspective (Berkes 2012), which is useful for certain purposes, although it is one-sided and incomplete in understanding the complex array of relationships with physical surroundings (Basso 1996). For the protection of crops, many traditional societies have cultural values, beliefs, and practices (Huber and Pedersen 1997, Campbell 2013, Gagné 2020, social institutions, and mechanisms (Basnet and Chaudhary 2017, Poudel 2020a). ...
... Historical consciousness in this alternative, relativistic view is not limited to "objectified knowledge of the past," nor is it bound to an understanding of the past as a foreign country, but may be mediated through cultural forms and poetics that foster "the continuous, creative bringing into being and crafting of the past in the present and of the present in respect to the past" (Lambek 2002: 17). Memorials, rituals, storytelling genres, historical reenactments, ecstatic visions, and dreams are just some of the channels by which cultural actors come not only to know their histories but to internalize moral principles and metanarratives that inform their encounters with the past (Basso 1996;Handler and Gable 1997;Mittermaier 2012;Stewart 2012). ...
How do invocations of history inform speculative discourses in Western astrology? This article examines how events from the recorded past factor into predictive forecasts among professional astrologers for whom celestial patterns are indicative of shifting and evolving world-historical trends. Drawing on examples from prominent voices in the North American astrology community, across a range of commercial and social media platforms, I outline the parameters of what I call “astrological historicity,” a temporal orientation guided by archetypal principles closely associated with New Age metaphysics and psychodynamic theories of the self. I argue that while such sensibilities reinforce an ethos of therapeutic spirituality, they are not so narrowly individualistic as to preclude social and political considerations. Astrological historicity is at times a vehicle for culturally resonant expressions of historical consciousness, including critical awareness of historical legacies of racial and social injustice that directly link the past to the present and foreseeable future. Furthermore, while astrological accounts of history emulate aspects of modern historicism, including its orientation toward linear temporality and developmental themes, they rely on a nonlinear framework predicated on recurring cycles, correspondences, and synchronicities, bringing a complex heterotemporality to bear on world-historical circumstances. In seeking to understand the moral and political entailments of this area of occult knowledge production, this article aims to shed light on astrology’s cultural appeal not just as popular entertainment, spirituality, or therapy, but as an intellectual and cultural resource for many people searching for ways to express their frustration and disillusionment with reigning political-economic systems and authorities.
... Scholars term, theorize, and define more-than-human in varied ways: post-human, non-human, beyond human, other-than-human, etc. (see Barlett, 2005;Bennett, 2001Bennett, , 2010Basso, 1996;Bell et al., 2017;Braun, 2006;Castree, 2012;Fishel, 2019;Haraway, 2008Haraway, , 2016Wilkinson et al, 2020;Howe, 2015;Kohn, 2013;Lowenhaupt-Tsing, 2005Raffles, 2002;Lowenhaupt-Tsing et al., 2017). These terms tend to connote oppositional relationships between humans and MtH, perpetuating a human-centered focus, which this article does not promote. ...
On United States public lands, large-scale structural capitalocentric valuations are at odds with the embodied non-monetary valuations expressed by nature-based recreators. Valuing United States Forest Service lands through a capitalocentric lens does not account for the more-than-capitalist (MtC) valuations occurring within these sites, and has facilitated large-scale selloffs and reduction of these lands for commercial and extractive purposes. Capitalocentric valuations often fail to express the local, embodied, and intimate valuations of nature in these spaces. These lands are covered by the US public lands multiple-use mandate which defines recreational access as equal in importance to that of natural resource extraction. However, in practice, recreational and non-extractive (ie. non-monetary) access is not well represented in valuation methods, and its true value is not reported and recognized as equally valuable against corporate and national capitalocentric monetary valuations. So recreational, non-monetary, and local valuations of US public lands are un-accounted for or under- represented in large-scale structural valuations of US public lands. This article argues that nature-based trail recreators actually value US public lands via non-monetary visceral value – valuation strategies that are rooted in intimate and embodied interactions with nature – directly challenging the strictly monetary value given to these lands by national and corporate entities. The article develops the concept of visceral value in MtC valuations, using the embodied experiences of nature-based recreators using USFS trails. Rescaling the assessment of value to the site of the individual recreator body directly confronts capitalocentric urges to universalize all used, usable and potential resources into monetary, extractive, production or labor use-values.
... The Apache people have a profound connection to their landscape, with specific locations tied to historical and mythical events. These places serve as mnemonic pegs for oral traditions, effectively turning the landscape into a historical and spiritual text that can be "read" by those who know how to interpret it (Basso, 1996). This perception of time and space as cyclical and multidimensional has significant implications for Native American approaches to history, spirituality, and environmental stewardship. ...
... Additionally, the temporal concurrence approach is unable to sufficiently account for the cultural practice of placemaking-an ongoing process through which Indigenous peoples and environments collaboratively shape, generate, reproduce, and revitalize places, thereby fostering a sense of being, identity, and connection (Basso, 1996;Casey, 2009). This limitation is compounded by the inherent challenges of spatialising cultural phenomena. ...
Most questions that environmental impact assessments (EIAs) aim to answer are not statistical but seek to understand the interactions between proposed projects and valued components representing local environments. Assessing causality provides critical insights into the potential impacts of project proposals, informing decision making processes aimed at sustainable development. However, despite well established causal analysis techniques in EIAs, these procedures are rarely adapted to incorporate the unique traditional ecological knowledge (TEK) and circumstances of Indigenous peoples. This paper modifies the stepped matrix by integrating TEK with geographic qualities from cultural mapping studies to enhance causal analyses involving events of cultural practices and project proposals. The modified procedures employ both theoretical and empirical approaches, accounting for the historical and contemporary contexts of Indigenous peoples, the spatiotemporal
traits of their cultural practices, and the challenges of cultural mapping. The results demonstrate that the TEK modified stepped matrix improves causal analysis by identifying sub-patterns, differences in geographic scales, interdependencies of cultural events, and causal networks, while refining the understandings of potential direct and indirect project-related effects, cumulative effects, and the efficacy of mitigation measures.
... A person's relationship with their environment, as conveyed through a variety of life experiences, emotions, biographies, stories, and imagination, is generally referred to as their sense of place (Johnson & Basso, 1998). According to Kudryavtsev, Stedman, and Krasny (2012), sense of place-the way we understand a place-involves place attachment and place meaning. ...
... Prema Bassou, procesom "tvorbe mjesta" oživljuje se jedan cijeli univerzum predmeta, događaja i djelića prošlosti čija se značenja, sačuvana u mjestu, prenose u trenutak sadašnjosti. Kako tumači, "Tvorba mjesta način je stvaranja same povijesti, njezinog izmišljanja, oblikovanja novih verzija 'onoga što se ovdje dogodilo'"; to je taktika "očuvanja prošlosti" koja osigurava neprekidnu produkciju i reprodukciju povijesnog znanja kao sredstva oživljavanja prošlih vremena, ali i njihove revizije (Basso, 1996: 6-7): ...
This paper discusses N. Scott Momaday’s The Way to Rainy Mountain (1969) in light of several American Indian Studies critical concepts and methodologies – Daniel Heath Justice’s paradigms of kinship and relational identity, Tom Holm, Diane Pearson, and Ben Chavis’s Peoplehood Matrix, and Jace Weaver’s concept of communitism. It argues that Momaday’s narrative and imaginative reconstruction of Kiowa generational memory affirms the spiritual and holistic nucleus of peoplehood as well as a close correlation of language, sacred history, ceremony, and place to cultural identity and survival. It also maintains that Momaday’s distinctive narrative technique and its dialogic design – a strategic traversing and manipulation of discursive, epistemological, and generic boundaries – accentuates the continuity of Kiowa oral tradition as well as the relational intention and configuration of his text.
Keywords: The Way to Rainy Mountain, Peoplehood Matrix, kinship, relational identity, communitism, dialogism
... The telling of these stories is what she refers to as "kanaka place making," which honors ancestral places and the relationships to those geographies as they relate to time, ancestry, history, and a sense of place. Basso (1996) refers to this practice as quoting the speech of the ancestors, an essential part of identity and knowing "how to be" in the world today. Thus, the website honors place-based identity grounded in ancestral wisdom as expressed through stories of place attached to the place names of wahi pani (places of significance/ legendary places) told in the present tense since mo'olelo continues to inform present day lives. ...
Honouliuli 'Aina Ho'ohuli is an online exhibit that allows visitors the opportunity to interact and dive deeper into the history of Honouliuli as an ahupua'a (one of Hawai'i's land and water divisions). Guided by Indigenous epistemological understandings of place, University of Hawai'i West O'ahu students co-created this exhibit with their professor, community, and other consulting experts to visually illustrate the land and water use changes that have historically occurred here. The exhibit explores the mo'olelo (stories) of this place, as well as the impact of the agricultural industry and the military on the region while also showcasing restoration efforts to preserve Native Hawaiian culture and the landscape. The website is one major deliverable of an ongoing research project funded by the National Park Service on the Honouliuli National Historic Site (WWII internment and POW camp), recognized as belonging to a deeper history with diverse community stakeholders. While detailing the exhibit, the article examines the topics of ethical storytelling via media and ethnographic methods, community engagement, Native storytelling and representation, and interactive exhibit design. The discussion essentially explores the human capacity to adapt to crisis and pedagogical techniques for engaging with both students and the general public through online exhibits.
... The following section elaborates on theoretical perspectives concerning the unhealthy use of alcohol and the 'place-world' to arrive at a broad but clear set of concepts that will serve as the framework for our analysis. The third section provides an overview of Tapang as a 'place-world' , the term used by Basso (1996) to describe the result of the place-building process. The final two sections describe the actors, perceptions, and practices that create the entangled place-world, and how the transformation of the bio-physical world into oil palm fields has also shaped shifts in other dimensions, creating disturbances in the lifeworld and the parallel rise in alcohol consumption. ...
During the past two decades, Indonesia has transformed a third of its rainforest into oil palm plantations. Although attention has been paid to the environmental consequences, the connection between oil palm cultivation and the evolving use of alcohol within local communities has received little attention. Studies conducted within rural communities have demonstrated that significant environmental changes frequently result in increased drug and alcohol consumption. Through an ethnographic study of an Indonesian village, this article reveals how the changing living and working environments have not only altered people’s ‘place-world’ but also their sense of identity and position in the world, leaving many disoriented and lost in the homogenous expanse of oil palm plantations. This has seemingly led to increased alcohol use among the village community. This finding offers a fresh and updated way to understand and interrogate the challenges with regard to present-day human-nature relations in agricultural interventions in Indonesia and beyond.
... The observation that human societies are ontologically intertwined with their surroundings (cf. Basso 1996) shapes studies that seek to understand the qualities of place that influence specific understandings of religion and ecology. As climate change reshapes ecosystems and landscapes, research explores how such changes may influence religious and spiritual practices, and human experiences of value and meaning (Allison 2015d). ...
Origin stories reveal the myriad causes that converge to birth a new initiative. On the occasion of its tenth anniversary, this essay looks back to document the context and intellectual lineage out of which the Ecology, Spirituality, and Religion graduate program at the California Institute of Integral Studies ( CIIS ) emerged in 2013, and suggests some possibilities for the future of transdisciplinary education and the fields of religion and ecology (e.g. Tucker and Grim 2001), religion and nature (e.g. B. Taylor 2010), and spiritual ecology (e.g. Sponsel 2012) more broadly.
... This linguistic diversity serves as an expression of the cultural intricacies and values associated with these concepts. Basso (1996) discusses the linguistic and cultural significance of snow terminology in the Inuit Community, highlighting how their language reflects a deep connection and knowledge of snow. This example demonstrates how certain cultures develop specialized vocabulary to capture the nuanced aspects of their environment and emphasize the importance of specific phenomena in their daily lives. ...
This research analyzes the persuasive appeals employed by telecommunication companies in Jordan and Egypt during Ramadan, aiming to decipher the interplay of cultural dynamics on advertising strategies. The study investigates the frequencies and types of persuasive appeals utilized by these companies, focusing on the most influential appeals, cross-cultural consistencies, and areas of divergence. The research methodology employs a mixed-method approach. The analysis encompasses a diverse range of appeals, with "Appeal for Price," "Rational," and "Social" emerging prominently. Cultural variations surface, highlighting distinctions in explicit information usage, appeal preferences, and humor utilization. The study underscores the strategic significance of appeals like "Rational" and "Appeal for Price" and the impact of explicit information dominance in Jordanian advertisements. Moreover, it sheds light on the shared reliance on rational appeals across both cultures and explores the infrequent use of humorous and card stacking appeals. The findings hold implications for advertising effectiveness during Ramadan, emphasizing cultural sensitivity, strategic appeal deployment, and continuous adaptation. Acknowledging limitations in sample size and temporal specificity, the study recommends a balance of explicit and implicit information, exploration of humor, and collaborative research initiatives for industry growth. This research lays the groundwork for future investigations into culture and evolving dynamics in telecommunication advertising during Ramadan.
... Water connects humans to landscapes, human and non-human entities. More than a natural resource, rivers, and watercourses are a living network, connecting humans with humans, nonhumans, landscape, supernatural, past, present, and future (Basso 1996;Cruikshank 2005;Jacka 2015;Chao 2022). Rivers and water are always transforming in constant motion (Cruikshank 2005;Vannini and Taggart 2015). ...
This study explores the effect of the resource extractive industry on rivers and water in Bengalon, Kutai Timur Regency, Indonesia, and its impact on the local farming community. It focuses on the effect of resource extraction on water and its water infrastructure on the small farmers in the Bengalon Sub-regency. Resource extraction and water infrastructure alter the riverine landscape and affect small farmers beyond ecological and livelihood issues. The story of "No Easy Harvest" explores Bengalon small farmers' ambiguous experience between adapting to the dramatic ecological changes, negotiating the inevitable effect of the large-scale resource extraction, while simultaneously struggling over water, and overcoming vulnerability caused by the resource extractive industry. This paper focuses on three interconnected topics: water disputes, pests, and body. Data were obtained through interviews from late. This study would like to contribute to the broader conversation of the intersection between resource extraction, development, rural, and the study of riverine and water. It highlights the complexities of water in a landscape dominated by resource extraction and how the local farming community understands the radical transformation of water through struggles, contestation, and negotiation.
... Descola 2013;Hallowell, 2012;Viveiros de Castro, 2012). Kin relationships between non-human entities and humans can extend to land and places which in ethnographic accounts appear to be constitutive of kinship bonds (see Bamford, 1998Bamford, , 2007Bamford, , 2009Basso, 1996;Leach, 2003Leach, , 2019Morphy, 1995;Telban, 2019). ...
Recent advances in archaeogenomics have granted access to previously unavailable biological information with the potential to further our understanding of past social dynamics at a range of scales. However, to properly integrate these data within archaeological narratives, new methodological and theoretical tools are required. Effort must be put into finding new methods for weaving together different datasets where material culture and archaeogenomic data are both constitutive elements. This is true on a small scale, when we study relationships at the individual level, and at a larger scale when we deal with social and population dynamics. Specifically, in the study of kinship systems it is essential to contextualize and make sense of biological relatedness through social relations, which, in archaeology, is achieved by using material culture as a proxy. In this paper we propose a Network Science framework to integrate archaeogenomic data and material culture at an intrasite scale to study biological relatedness and social organization at the Neolithic site of \c{C}atalh\"oy\"uk. Methodologically, we propose the use of network variance to investigate the concentration of biological relatedness and material culture within networks of houses. This approach allowed us to observe how material culture similarity between buildings gives valuable information on potential biological relationships between individuals and how biogenetic ties concentrate at specific localities on site.
... For many Indigenous cultures this ethnobotanical knowledge of plants is reflected in a deep understanding of local landscapes and traditional ethnoecology (Berlin 1992;Basso 1996;Holloway 2006;Clarke 2007;Zhdanov 2009;Brodskij 2014;Malysheva et al. 2022). Moreover, this knowledge is based on a long-term observation of nature and on experiential learning of its different conditions (Johnson and Hunn 2010). ...
Yamal Nenets herders have historically developed a rich knowledge of lichens and vascular plants, which feature in the diet of their migratory reindeer herds in the tundra zone of northwest Siberia. In the Nenets language there are native names for certain species of lichens and other reindeer forage plants, including graminoids, herbs, shrubs, berries, and mushrooms. During participant fieldwork together with nomadic tundra Nenets herders, we documented names and definitions of reindeer food on herding territories during their long migration routes from the northern forest-tundra transition zone to the northern coastal tundra. Like many other Indigenous peoples of Siberia, Nenets have noticed that the Arctic is changing and some of its recent dynamics are seriously affecting their livelihood. The degradation of some lichen composition and cover on tundra pastures has also contributed to a decrease of herders’ linguistic palette for describing these losses in a concrete manner. Since the Nenets language is on the list of endangered languages of the world, this has an especially negative impact on the language skills and traditional knowledge of the younger generations of Nenets people, who may not know what these lichens look like and why they are important for the Nenets reindeer herding culture.
... The study by Keith Basso also connects experience, place, landscape, and stories (Basso 1996). ...
This thesis examines smallholders' experience in agricultural extensions in the extractive region of Bengalon sub-regency, Kutai Timur Regency, Kalimantan Timur Province, Indonesia. Agricultural extension is a development intervention carried out by various actors. This research focuses on the form of expression of smallholders' experiences. Two main research questions to be answered are how smallholders experience agricultural extensions, and what are the narratives and meanings of their experience. This study is qualitative and was conducted by participant observation method from July to August 2023. Interviews were also conducted from September 2022 to August 2023. The main finding is smallholders are experiencing an ambivalent experience toward development as expressed in the agricultural extensions. The hope of progress and sustainability from development contradicts the experience of loss, pain, and uncertainty inflicted by the extractive industry. The ambiguity and the conflicting relation can not be resolved, instead navigated through everyday life relations in agricultural extensions. Smallholders' experience, thus, provides a deeper meaning and nuanced political dimension on how global “development” and the notion of “sustainability” should be defined and understood.
... The presence of archaeological sites and culturally valued places are chronotopes (sensu Basso 1996) in the landscape wherein the legacy of ancestors past perpetuates into the present. Archaeological sites are present manifestations of how Indigenous ancestors occupied and related to their territories in the past. ...
... Such mechanisms may include proximity to supportive relationships 10 11 and cultural and environmental practices (eg, gardening, ceremony) 10 12 that enhance mental well-being through meaningful social roles, senses of place and connections to community and cultural history. [13][14][15] The influence of place on mental health only increases in importance as people age and are less able to relocate. 14 The importance of place-based factors in shaping health is well recognised, yet little research has examined how such factors shape disparities in depression and treatment for racial-minority and ethnic-minority older adults. ...
Introduction
Severe inequities in depression and its diagnosis and treatment among rural-dwelling, racial-minority and ethnic-minority older adults compared with their urban white counterparts result in cognitive impairment, comorbidities and increased mortality, presenting a growing public health concern as the United States (US) population ages. These inequities are often attributable to social and environmental factors, including economic insecurity, histories of trauma, gaps in transportation and safety-net services, and disparities in access to policy-making processes rooted in colonialism. This constellation of factors renders racial-minority and ethnic-minority older adults ‘structurally vulnerable’ to mental ill health. Fewer data exist on protective factors associated with social and environmental contexts, such as social support, community attachment and a meaningful sense of place. Scholarship on the social determinants of health widely recognises the importance of such place-based factors. However, little research has examined how they shape disparities in depression and treatment specifically, limiting the development of practical approaches addressing these factors and their effects on mental well-being for rural minority populations.
Methods and analysis
This community-driven mixed-method study uses quantitative surveys, qualitative interviews and ecological network research with 125 rural American Indian and Latinx older adults in New Mexico and 28 professional and non-professional social supporters to elucidate how place-based vulnerabilities and protective factors shape experiences of depression among older adults. Data will serve as the foundation of a community-driven plan for a multisystem intervention focused on the place-based causes of disparities in depression. Intervention Mapping will guide the intervention development process.
Ethics and dissemination
This study has been reviewed and approved by the University of New Mexico Health Sciences Center Institutional Review Board. All participants will provide informed consent. Study results will be disseminated within the community of study through community meetings and presentations, as well as broadly via peer-reviewed journals, conference presentations and social media.
... Attention to relationship between peoples and lands is one of the coordinating worldviews common to many Indigenous peoples (Little Bear 2000). These worldviews are nation and place specific, and Indigenous scholars continue to document theories, teachings, and land/ water-based practices (Atleo 2010;Basso 1996;Borrows 1997;Fermentez 2013;Hill 2017;LaDuke 1999;McGregor 2004;Simpson 2014;Todd 2014;Whetung 2016) in ways that center sovereignty and relationships to land and water but that are not typically considered within the environmentalist canon. Tsimshian and Nuu-chah-nulth scholar Clifford Atleo argues that environmentalist ideas of preservation and conservation are incongruous with an Indigenous worldview (2010), as the logic of needing to protect the land from humans/ oneself is nonsensical within Indigenous teachings and practice. ...
... In 1900, American ethnographer James Mooney (1900) wrote of a settlement called Tsilalu'hi, which translates to "sweetgum place," in what is now Townes County, Georgia. He does not specify if this name comes from the physical presence of sweetgum trees, or if it is referring to a different kind of connection with the plant, but Native place names often reference spiritually as well as practically important things (Basso 1996;Thornton 1997). Quoting Horatio Cushman, Swanton (1931) offers a story in which a sweetgum tree, cut and stripped of bark, forms a bridge across a river. ...
... Even seemingly mundane material artifacts could harbor untold stories. The car tyres in this place constituted "wisdoms" (Basso 1996) that I would not have access to if not for my participants. Instead of being mere, bleak geographical locations, the place we traversed was imbued with specific values, memories, and a distinct social order. ...
This paper aims to make visible the alternative social projects hidden beneath everyday Crimean Tatar landscapes. Drawing on audio recordings and field data from interviews and narrated walking tours led by young citizens, it illuminates how these spaces of otherwise emerge and are co-constructed through participants’ re-readings of material artifacts, resemiotisation of place semiotics and resignification of communal spaces. Participants navigate among such spaces, negotiating the legacies of historical acts of material, cultural, and linguistic dispossession and disruption as well as the contemporary forms that such acts take. In narrating semiotic landscapes, participants perform acts of Linguistic Citizenship, a concept that recognizes that speakers express agency, voice, and participation through a variety of semiotic means; they engage or disengage with political institutions of the state and advance claims for alternative forms of belonging. This paper thus expands semiotic landscape research through its design as a linguistic ethnography, using interactional data to account for individuals’ perceptions of place. It also adds to research on Linguistic Citizenship by foregrounding invisibilized linguistic repertoires and performative acts of meaning-making in a charged political context.
Çevre kavramı diğer bilimlerde olduğu gibi psikoloji içerisinde de gittikçe artan bir öneme sahip olmaktadır. Bu durumun ortaya çıkmasında son yıllarda artık göz ardı edilemeyecek kadar büyük bir probleme dönüşen çevre kirliliği ve küresel ısınma gibi doğa olaylarına ek olarak gittikçe artan sayıda uluslararası göç olgusunun da etkisi yüksektir. Çevre kavramının psikoloji biliminde üstlendiği rol önemli olmakla birlikte tartışmalıdır. Psikoloji tarihi temel alındığında bütüncül olmayan ve karşılıklı etkileşime izin vermeyen çevre anlayışı son yıllarda çevre psikolojisi alanında yapılan çalışmalar neticesinde değişmektedir. Çevre psikologlarının üzerinde önemle durduğu yer bağlılığı ve yer kimliği gibi değişkenler bu algılayışın değişmesinde büyük rol oynamıştır. Bu kavramlar üzerine eğilen fenomenologların, coğrafyacıların ve filozofların ortak olarak ifade ettikleri gibi modern zamanlarla birlikte insanoğlunun yer deneyiminde farklılaşmalar olmuştur. Estetik manada kalıcı bir tatmin sağlamayan ve bireylerin kök salmalarına izin vermeyen modern dünyada insanlar gittikçe daha çok yersizleşmektedir. Yersizlik, artan sayıda mültecilik ve göç faaliyetleri sonucunda insanoğlunun yaşadığı nesnel ve sosyo-mekânsal bir gerçeklik olmasına ek olarak psikolojik ve duygusal anlamda kaybedilmiş bir yer deneyimine de işaret eder. Bu durum gerek sosyal düzeyde gerek klinik düzeyde psikoloji biliminin ele alması gereken önemli bir sorun olarak görülmektedir. Bu çalışma modern dünyada insanoğlunun deneyimlediği yersizlik probleminin izini sürmeye çalışmaktadır.
Taking up the suggestion that minor jurisprudence may consist either in the perpetual critique of the outsider to major jurisprudence or in the initiation of new grounds for jurisprudence, this essay wonders whether some forms of Indigenous jurisprudence – with a focus on the articulations of North American scholars – might do both. Emerging out of embodied relations with sentient forests, mountains, rivers and other non-humans, practices of Indigenous jurisprudence are at once a living critique of the disenchanted character of modern law, as well as a literal grounding of jurisprudence in relationships to place. The essay takes Indigenous jurisprudence on its own terms, particularly through ecologies as teacher, place-based stories and a participatory consciousness that experiences the spirit of the land, while attempting to articulate this jurisprudence in the idiom of the author’s own intellectual tradition, such as through the scientific foundations of Earth jurisprudence, through metaphor in the analysis of myth, and through semiotics as a way of comprehending a sentient landscape.
Keith Basso’s seminal work, ‘Wisdom Sits in Places’, explores epistemologies of place used by the people of the Cibecue Western Apache community in what is now called Arizona, US. One of the major conclusions Basso arrives at is that places for the people of Cibecue are active repositories of wisdom, as embodied in narratives connected to those places. Engaging with the places in a particular way leads to wisdom. Using this book in an academic classroom provides interesting layers of opportunity, in that students can be said to be at university on a similar path, a pursuit of wisdom. This paper will explore the complexity and value of using ‘Wisdom Sits in Places’ to simultaneously teach about the people of Cibecue and their way of finding and making wisdom, and also give students their own set of tools as they attempt to find and make wisdom. Using an epistemological approach from an undergraduate course, “Place and Identity”, this paper will present what it means to teach about a place, to teach a place, and to teach the concept of place all at the same time. Multiple intersections of place, knowledge, and people (folk) will be explored.
There is a well-known fact that there is always a relationship between the physical setting of the environment and the humans, and the interaction between the two components somehow always leaves a significant remark. Each piece of land may it be water bodies, is deeply embedded with culture specific symbolism, understanding these meanings helps one understand nature-human processes and relationships. In every society, may it be great or little, there is often a myth or oral history related with places that surrounds us. The objective of the study is to reconstruct past human life-ways through both the material and non-material remains of a particular landscape.
Introducing anthropologist Keith Basso to the concept of ‘igoya’i, Dudley, an Apache informant, asserts: “Wisdom sits in places. It’s like water that never dries up. You need to drink water to stay alive, don’t you? Well, you also need to drink from places. You must remember everything about them. You must learn their names. You must remember what happened at them long ago. You must think about it and keep on thinking about it. Then your mind will become smoother and smoother. Then you will see danger before it happens” (Basso, Wisdom Sits in Places: Landscape and Language Among the Western Apache. Albuquerque: University of New Mexico Press, 1996, p. 70). Ostensibly a study of meaning making—the relationship between land and language; the making of place in space—Basso and his informants’ classic study foregrounds the importance of relation to, and relationality within, place that reverberates in contemporary environmental analysis. Situating this afterword in the context of the long history of analysis of Indigenous relation to place, I will offer commentary on the preceding chapters, paying particular attention to the ways that focus on people-land-story has moved increasingly away from place-making and towards understandings of ecological deep knowledge that have profound implications for the climate crisis today.
Etosha Pan to the Skeleton Coast examines the conservation histories and concerns of one of southern Africa’s most iconic conservation regions: the variously connected ‘Etosha-Kunene’ areas of north-central and north-west Namibia. This cross-disciplinary volume brings together contributions from a Namibian and international group of scholars and conservation practitioners, working on topics ranging from colonial histories to water management, perceptions of ‘wildlife’ and the politics of belonging. Together, these essays confront a critical question: how can the conservation of biodiversity-rich landscapes be reconciled with historical injustices of social exclusion and marginalisation?
The book is organised in five parts: the first provides a historical backdrop for the book’s detailed case studies, focusing on environmental and conservation policy and legislation; the second investigates post-Independence approaches to conservation; the third focuses on ‘Etosha-Kunene’ ecologies and related management issues; the fourth explores how historical circumstances shape present conservation and cultural landscapes; and the fifth addresses contemporary complexities of lion conservation and community-based natural resource management (CBNRM).
By offering a comprehensive overview of evolving conservation boundaries, policies and practices in the region, this timely volume paves the way for the future design of conservation initiatives that more fully consider and integrate historical and cultural knowledge and diversity. Essential reading for conservation practitioners, policymakers, and academic researchers alike, this volume also serves as a valuable resource for university students interested in conservation studies and histories of conservation.
This paper explores how Indigenous Young Adult Literature (IYAL), offers teacher candidates (TCs) spaces for examining crucial ideas regarding Indigenous knowledge and worldviews. Using IYAL as a pedagogical approach with TCs in education programs is one step toward developing anti-oppressive education practices that work to understand marginalized peoples while also enacting pedagogies “that work against the privileging of certain groups, the normalizing of certain identities, and that make visible these processes” (Kumashiro, 2000, p. 35). By incorporating Indigenous knowledge as story (Rice, 2020), IYAL can be a tool for developing nuanced understandings of Indigenous youth, Indigenous Peoples and communities. Supporting TCs to better attend to the needs of Indigenous youth through IYAL allows for exploring the complexity of youth, identity, and culture of Indigenous Peoples. IYAL can feed the spirits of Indigenous youth in schools, a place that has historically been hostile, violent, and deadly to them. This paper explores how IYAL can further support non-Indigenous teacher candidates to develop better understandings of Indigeneity at large.
Few archaeological studies of Pre-Columbian Maya peoples mention enslaved individuals. While ethnohistoric texts attest to the likelihood of Indigenous Maya enslavement practices before the arrival of Spanish conquistadores and friars, archaeologists are reluctant to consider such practices and peoples into interpretative frameworks because of their tremendous ambiguity in the archaeological record. This paper embraces and probes the ambiguity of the archaeological record to interrogate the possibility of hidden histories of captive and enslaved Maya individuals in general and captive and enslaved Maya women in particular during the Classic and Postclassic periods. It argues that such women cannot be found in particular types of artifacts or hieroglyphic texts but at the intersection of names and landscapes.
How do narratives of health and wellness construct place? In asking this question, I am shifting Ricœur’s focus on how narrative constructs time and the self to its relationship to place. Narrative imbues certain places with particular wellness qualities, as illustrated by the New Age construction of places like Sedona or Rishikesh as centres of healing and serenity. One such place is Palm Springs, California, to which white settlers began flocking in the mid-nineteenth century in the belief that its dry desert climate would heal tuberculosis, displacing the Indigenous inhabitants in the process. When tuberculosis was no longer believed to be climate-related, narratives of the town as a health-giving place nevertheless continued, going through several incarnations and attracting different constituencies, from Continental wandervogel immigrants to hedonism-seeking Hollywood stars to retirees and LGBT+ people. But for these narratives to operate, they must also exclude: originally, the Indian tribe, and then the workers and caregivers, whose access to health and wellness is largely precluded by neoliberal capitalism.
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