No full-text available
To read the full-text of this research,
you can request a copy directly from the authors.
Keepers of the Game: Indian-Animal Relationship and the Fur Trade
... Use value derived can here be defined in two important and interrelated senses. The first is the value of the flesh garnered by the walleye to the physical bodies of the Ojibwe, but second is the spiritual fulfillment and rejuvenation of the Ojibwe, known as pimadaziwin, generated in the act of consuming the body of another spirit person (Martin, 1978;Nesper, 2002). Spearing them is therefore a dialectical act of laboring that procures immediate use value but it is also an ontologically reproductive act that encourages more walleyes for future consumption through tributes paid to the spirit of the fish. ...
The tranquil setting in the North Woods of Wisconsin and Minnesota obscures a centuries-old history of resource conflict between indigenous Ojibwe people and whites. The subsistence activities of the Ojibwe, including hunting and fishing, have been restricted by whites to ever-smaller geographies in part to bolster capitalist extractive industries and tourist economies. Only recently have the Ojibwe successfully reasserted their treaty rights to hunt and fish off their reservations through litigation with the States of Wisconsin and Minnesota. White business owners- in what became known as the walleye wars- subsequently spurred violent protests at lakes where the Ojibwe exercised their reclaimed right to spear valuable sport fish. Other Ojibwe legal victories during the course of the walleye wars forced state fish and game authorities to better cooperate with the tribes to regulate fish and game outside the reservation system. One example is the killing of thousands of fish-eating birds called cormorants on an Ojibwe-controlled island in Leech Lake, Minnesota. Ojibwe authorities and state fish and game managers touted their work together to exempt the cormorants nesting there from protection because they both claimed the waterfowl destroyed the local walleye fishery. I argue this killing of cormorants is actually an extension of the original walleye war aimed at the Ojibwe because both events criminalized subsistence in order to protect fish as capitalist commodities. Violence is necessary in the criminalization process to replace the labor of subsistence with labor that produces surplus and exchange value from walleyes. Thus I argue this constitutes a fundamental contradiction for the Ojibwe who must manage walleyes simultaneously as a means of subsistence and as commodities for the market. The real danger here is that Ojibwe authorities- in the act of shooting cormorants- inadvertently support the same violent logic used against their people in the past that could be deployed against them again in the future.
Global warming and environmental deterioration have had an enormous impact on the Three Rivers Region. The rise of the monastic organizations in Tibet had its social-politic factors such as the international impacts on "Green Tibetan" movement, China's foreign non-governmental organizations (FNGO) policies, and the revitalization of Tibetan Buddhism. The first Tibetan Monastic Organization (TMO) was officially registered in Golok Tibetan Autonomous Prefecture (GTAP), People's Republic of China (PRC) in 2007. Since then an increasing number of TMOs in rural Tibetan areas started to take participate in conservation around the globally important Three Rivers Region, and these TMOs have begun to make an impact on environmental governance. In this paper, we chose Badma Rinto Wildlife Conservation (BWC) as the case study to obtain a better view of peoples' perceptions on the role of TMOs in conservation and development through questionnaire, semi-structured interviews and participatory observation. The study had illustrated that the conservation efforts from BWC is widely accepted from both local communities and government, and surprisingly with expectation from communities on BWC to bring greater influence in terms of future conservation and community development. Furthermore, the environmental work for conservation in Tibetan areas must be a collaborative effort among residents, Buddhist monasteries, monastic organizations, environmental NGOs, and the government.
Before the spread of extensive settled cultivation, the Indian subcontinent would have been inhabited by territorial hunter-gatherers and shifting cultivators with cultural traditions of prudent resource use. The disruption of closed material cycles by export of agricultural produce to centres of non-agricultural population would have weakened these traditions. Indeed, the fire-based sacrificial ritual and extensive agricultural settlements might have catalysed the destructionof forests and wildlife and the suppression of tribal peoples during the agricultural colonizationof the Gangetic plains. Buddhism, Jainism and later the Hindu sects may have been responses to theneed for a reassertion of ecological prudence once the more fertile lands were brought under cultivation. British rule radically changed the focus of the country's resource use pattern from production of a variety of biological resources for local consumption to the production of a few commodities largely for export. The resulting ecological squeeze was accompanied by disastrous famines and epidemics between the 1860s and the 1920s. The counterflows to tracts of intensive agriculture have reduced such disasters since independence. However, these are quite inadequate to balance the state-subsidized outflows of resources from rural hinterlands. These imbalances have triggered serious environmental degradation and tremendous overcrowding of the niche of agricultural labour andmarginal cultivator all over the country.
Late Pleistocene extinctions occurred in many continents, but similarities in the patterns observed in South Africa and Australia are particularly striking. This is an analysis of the data from these two countries, and an attempt to show how the material is interpreted, with particular reference to reconstructions of prehistoric hunter-gatherer resource management systems.
Parlare di animali è un modo traslato di parlare di faccende umane. Gli animali ci offrono un’infinità di metafore. Travestendoci nella pelle di un animale, guardiamo all’umanità dal di fuori, da un punto prospettico esterno. Viviamo in un universo immaginario di animali umanizzati e di umani animalizzati. La linea di confine tra umanità e animalità può essere labile, indefinita o al contrario molto rimarcata o enfatizzata.
Su questo tema universale le differenze culturali sono notevoli. Scopo di questo articolo è introdurre alla visione dell’animalità (e del rapporto tra umanità/animalità) presso le culture native dell’America subartica. Le tradizioni culturali aborigene di questo ambiente sono infatti un interessante esempio di cosmovisione fortemente centrata sulla sfera animale e sulle sue simbologie.
Ed. or. in: Ferri L. - Giannelli L. (a cura di), Visioni e interpretazioni del Nord artico e subartico, Quaderni del CISAI, Siena, 2006
It has long been assumed that Māori1, like many other indigenous peoples, have utilised ecologically sustainable practices. However, over recent years a chasm has developed between many conservationists and various Māori groupings as environmental objectives and philosophies have come into conflict. This article seeks to examine this chasm, and then move towards an understanding about what may really be the basis of the claim for sustainable practices in this area.
This paper provides a descriptive introduction to the sociological study of contemporary American Indian women. An historical overview points to the traditional diversity of women's roles within and among cultures. It is argued that aspects of the diverse traditional roles, especially those as members of kin networks, continue to be important to American Indian women whose contemporary social and economic situation is explored through a critical analysis of 1980 Census data. These data are related to the lives and problems of contemporary American Indian women through an ethnographic discussion of Kickapoo women.
ResearchGate has not been able to resolve any references for this publication.