The Perception of the Environment: Essays in Livelihood, Dwelling and Skill
... esim. Wilson 1984;Haraway 2008;Ingold 2011) ja sovellan ominaisuuksien ekologian teoriaa tutkimusasetelmassa ja kvantitatiivisen analyysin periaatteena. Keskiössä on kuitenkin humanistisesti jäsentynyt ja motivoitunut kysymys ihmisten puusuhteista, joiden ymmärtäminen vaatii laadullisia menetelmiä ja ihmisen luontosuhteeseen syventyviä teorioita. ...
... Tämän mukaan ympäristö on luontoa, joka on ihmisen ympärillä, luontokulttuurisen kehän sisällä ja ihmisen havainnoimaa. On siis erotettava kaksi luonnonlajia: "luonnollinen luonto" (luonnontieteilijöiden tutkimuskohde) ja "kulttuurisesti koettu luonto" (kulttuuriantropologien ja muiden ihmistieteilijöiden tutkimuskohde) (Ingold 2011). ...
... Ihmiset havainnoivat luonnon tarjoumia omien lähtökohtiensa ohjaamina, jotka voivat olla biologisia, kulttuurisia, mutta myös henkilökohtaisten elämäntyylien, mieltymysten, kykyjen ja tarpeiden värittämiä. (Gibson 1966(Gibson , 1979Ingold 2011). Ihminen on vuorovaikutuksessa ympäristönsä kanssa aistipohjaisesti (Rodaway 1994). ...
Puut ovat keskeinen osa ihmisten monilajista elinpiiriä: ne tuottavat iloa, auttavat tarkkailemaan luontoa, niiden parissa eletään arkea, niiden menetystä surraan. Tässä väitöskirjassa tutkin monimuotoisia suhteita ihmisten ja heidän lempipuidensa välillä arkisissa ympäristöissä. Tutkimusotteeni on monitieteinen yhdistäen ympäristöekologian, humanistisen ympäristötutkimuksen ja ympäristöpsykologian tutkimusperinteitä ja menetelmiä. Tutkimukseni pääkysymys on, miten puusuhteet muodostuvat ja miten nämä suhteet ilmenevät käytännössä esimerkiksi toimintana, ideoina, muistoina ja merkityksinä. Keskityn tutkimaan puiden ja ihmisten ominaisuuksien vaikutusta puusuhteiden syntyyn, puiden tarjoamia mahdollisuuksia vuorovaikutukseen, sekä puusuhteiden roolia ihmisen identiteetin rakentumisessa. Tutkimus pohjaa toiminnallisen ekologian, biofiliahypoteesin ja posthumanistisen ajattelun tutkimusperinteisiin sekä hyödyntää aistitutkimuksen menetelmiä sekä tarjoumateoriaa. Lajienvälinen näkökulma haastaa tutkimaan myös puun toimijuutta vuorovaikutussuhteessa. Analyysi kiteytyi kolmeen yleiseen puusuhteiden tyyppiin: ihaileva/voimaannuttava, hoivaava ja nostalginen. Puiden toiminnallisilla ominaisuuksilla, kuten puun koolla ja iällä, oli merkitystä ihailevan/voimannuttavan ja hoivaavan suhteen synnyssä, mutta ei niinkään nostalgisessa suhteessa, jossa merkitsevää oli henkilöhistoriaan kytkeytyvä erityinen paikka ja muistot. Havaitsemani viisi puusuhdetta ohjaavaa yhteyden lajia – materiaalinen-, aistipohjainen-, transsendentti-, symbolinen- ja tiedollinen yhteys paljastavat, että puusuhteissa on erilaisia luonto- ja ihmislähtöisiä näkökulmia. Työni havainnot kuvaavat puusuhteiden kulttuurista-, symbolista- ja tunnemerkitystä heijastaen niiden monimuotoista luonnetta. Tuloksia voidaan laajemmin tarkastella esimerkkinä luontosuhteiden rakentumisen monisyisyydestä. Tämän moniarvoisuuden ymmärtäminen on tärkeää lähiympäristön inhimillistä hyvinvointia tukevan suunnittelun kannalta, koska näyttää siltä, että kaikki puut eivät ole ihmisten näkökulmasta samanarvoisia.
... Nessa linha, vale ressaltar o compromisso ontológico e a ética do cuidado, delineados por Ingold (2019), no sentido de que, no fazer antropológico, nós nos importamos com os outros, buscamos torná-los visíveis e estamos abertos a aprender com nossos sujeitos. Da mesma forma, Rosana Guber (2001) descreve o trabalho de campo etnográfico enquanto modalidade de investigação social, que demanda um comprometimento por parte do pesquisador sobre o outro, sobre si mesmo e sobre o sentido do mundo social, portanto entende-se que reflexividade faz parte de sua essência. ...
... Da mesma forma, Uriarte (2012, p. 12) compreende a antropologia enquanto campo das ciências movida pela alteridade, "em lugar de querer defender uma identidade, queremos ser atingidos pelo outro", semelhante à postura do aprendiz. Ao nos permitirmos aprender com nossos sujeitos, exercemos uma educação no sentido de transformar vidas -tanto as nossas, quanto a de nossos sujeitos -, porém esse potencial da antropologia só se concretizará se estivermos dispostos a aprender com nossos sujeitos, fundamenta Ingold (2019). ...
... Considerado um dos teóricos precursores dos estudos da infância, Jens Qvortrup (2011) alega que a inclusão analítica da infância na sociedade representa um caminho para compreender as crianças com mais seriedade, pois além da cidadania real, elas carecem de cidadania científica. Tornar nossos sujeitos visíveis (INGOLD, 2019), bebês e crianças em suas próprias perspectivas por meio de pesquisas etnográficas em profundidade, pode representar o pontapé inicial, como argumenta Qvortrup (2011), rumo à cidadania das crianças. ...
Este artigo provém da constante busca por uma conduta ética-investigativa, aberta e correspondente com bebês e crianças bem pequenas. Neste sentido, a escrita apresenta duplo enfoque: movimenta-se em torno de reconsiderações metodológicas acerca da conduta etnográfica, ao mesmo tempo em que manifesta o propósito de atribuir visibilidade às minúcias e potencialidades que emanam da relação dos bebês e crianças pequenas com o quintal da escola. A pesquisa debruça-se sob cenas de trabalhos de campo realizados em 2018 e 2019 e articula-se à da Antropologia da Criança e concepções da Antropologia Ecológica ingoldiana, a fim de refletir sobre o quintal da escola como um terreno propício às experiências e às descobertas próprias de bebês e crianças pequenas. Considera-se que a experiência etnográfica em horizontalidade com bebês e crianças no quintal da escola fornece subsídios para ampliar a discussão teórico-metodológica dos estudos de bebês e crianças pequenas, sobretudo para compreendê-los a partir de suas próprias perspectivas.
... If they were embracing kairos? Lines that intersect to suggest a rhizomatic "antigenealogy" or other visions for "progeneration" amid an always-changing "relational manifold" (Deleuze and Guattari 1987;Ingold 2000)? How best to undermine just how established diagrams have -almost surreptitiously -become? ...
... Any appearance of diagrammatic simplicity is, itself, misleading -not least because not all lines are created equal. There are violin strings, the veins of a leaf, lines "made by walking, " threads and traces, ruptures, cuts, cracks, and creases (Ingold 2007). There is the endless line of the horizon, a permanent presence but transient target, always shifting and plural, encircling everything for everyone and multiplied by the countless number of perspectives from where it can be seen. ...
... Different uses, different ethical implications. In Part III, "The Framework Sets the Limits / The Limits Are the Framework, " we saw how inverted family trees began to grow their roots at the top, the tree itself a linear model of descent, written in code (Bouquet 1995;Ingold 2000). This is not merely a matter of appearances. ...
Burning Diagrams in Anthropology examines the use of diagrams in anthropology to reimagine how we think about, and challenge, intellectual histories. Highlighting the impossibility of escaping what different disciplines and institutions deem to be “past,” the author combines critical analysis of selected diagrams with an expansive, exploratory reimmersion in their aesthetic, ethical, and political potential.
Diagrams persist. Yet while other visual components of scholarly work – especially photography, cartography, and film – have been subject to significant critical scrutiny, diagrams have received far less reflexive attention. Reversing this trend, Partridge presents a collection of 52 diagrams, covering a period of 150 years, to create an “inverse museum” – a space where the collection matters less than reactions to it. While the images are drawn from sociocultural anthropology, they are discussed in dialogue with approaches from philosophy, postcolonial studies, architecture, aesthetics, posthumanism, and critical art theory.
Dissecting the notion of The Canon in order to confront academic complicity in hierarchical and racialized relations of inequality, the figurative burning of the title refers to how we might prepare the ground for scholarly work that meets the immediate, collective needs of an Earth in crisis – not least, by refusing adherence to disciplinary normalcy. By refusing this adherence, Partridge reaffirms knowledge creation in general, and anthropology in particular, as deeply ethical, creative, and relational processes.
... The collective of teachers that makes up Learning Lab has gradually developed the Learning Lab concept as an educational praxis, much inspired by the work of anthropologist Ingold (2000). More specifically, inspired by his concept of 'dwelling', in which he theorizes that people develop knowledge by active inhabitation in an environment and by constant attunement to that environment (Ingold, 2000). ...
... The collective of teachers that makes up Learning Lab has gradually developed the Learning Lab concept as an educational praxis, much inspired by the work of anthropologist Ingold (2000). More specifically, inspired by his concept of 'dwelling', in which he theorizes that people develop knowledge by active inhabitation in an environment and by constant attunement to that environment (Ingold, 2000). In that sense, our approach resembles the type of community engagement that Butin (2010) models as antifoundational; i.e. one that fosters a state of doubt as a prerequisite for thoughtful deliberation. ...
... Through their work, we as CEL teachers aiming to create impact in underprivileged neighborhoods, realized that, as learning occurs through being actively immersed in a material world, we should bring the students to these neighborhoods and submerge them and ourselves in the realities of these challenging areas. In line with Ingold's ontology of dwelling, we see learning and development as primarily experiential (Ingold, 2000). Therefore, action learning (Zuber-Skerrit, 2002) is a central organizing concept in the courses of Learning Lab Overvecht. ...
In this short paper, Peter Linde and Thea van Lankveld describe how a collective of teachers forms a community of inquiry that questions and researches its own educational practice by means of first person journaling, second person co-investigation and going through several action research cycles, and third person contribution to science.
... They tacitly assume that possessing a cognitive map underlies map-making. Heft (2013) defends precisely the opposite view: the cultural invention and practice of map-making in humans have made it possible to think in a map-like fashion (see also Ingold 2000). That is, configurational knowledge-such as map-like thinkingdevelops within and is sustained by sociocultural practices. ...
... That is, they know how to get around by generating or amplifying environmental patterns as they sail. Tim Ingold (2000) offers a precise and lively description of how we should imagine their voyages: The voyager remains apparently stationary as the world-the stars, wave patterns, distant islands-flow by. The way the world flows by is, of course, partially generated by the voyager. ...
... . I'm paraphrasing E. J.Gibson & Pick (2000, p. 150) here, who strongly oppose this type of view. 2. Gibson used the term "wayfinding" for his theory, as do for instanceHeft (2013) andIngold (2000) who build on Gibson's work. I use the terms "wayfinding" and "navigation" here interchangeably to make clear that this debate is about animal navigation, not something (slightly) different. ...
In the realm of comparative cognition, researchers often seek specific cognitive abilities in other species without questioning the validity of such pursuits. Many of the abilities we explore in nonhuman animals stem from a view on human cognition that neglects the influence of our unique environments and bodies on our cognitive capacities. This framework not only centres on humans but also disregards how the bodies and environments of other animals shape their abilities. This dual oversight leads to “anthropofabrication”, the inclination to make animals appear similar to us by selectively emphasizing (allegedly) human-like features while disregarding species-specific variations. Considering provocative debates on episodic memory, theory of mind and cognitive maps, Van Woerkum-Rooker introduces an approach that avoids anthropofabrication, by viewing abilities as skilful behaviours within an environment consisting of nested affordances – opportunities for action interconnected across multiple levels and in various ways.
... In my theoretical approach, I am mainly influenced by disciplines in the social sciences, mostly due to my academic background. I did not explicitly draw on theories from academic disciplines within the humanities, such as emotional geography (e.g., Davidson et al., 2007), ecophilosophy (e.g., Naess, 1977) anthropology (e.g., Ingold, 2000;Milton, 2002Milton, , 2005, and phenomenology (e.g., Merleau-Ponty, 1962). Nevertheless, my engagement with this literature shaped my research approach for this dissertation, as it particularly influenced my consideration of the embodied, emplaced, and culturally situated aspects of the project's findings and discussions, especially concerning solo experiences in nature (Section 6.3). ...
... The eco-individual -Also, recurring findings from both qualitative and quantitative studies suggest that direct physical experiences with nature during childhood and youth play an essential role in shaping people's relationship with nature and nature-based activity behavior (Bischoff, 2012;Broch, 2018;Calogiuri, 2016;Chawla, 2007;Fasting et al., 2022;Rosa et al., 2018;Tam, 2013a;Thompson et al., 2007;Van Heel et al., 2023). Within this scope, phenomenologically inspired perspectives of the human body have been applied to explore human-nature relationships by conceptualizing humans as embodied (embodiment; see Merleau-Ponty, 1962) and emplaced (emplacement; see Casey, 1993) in a reciprocal relationship with the world and nature (Ingold, 2000). Embodied experiences of nature-based physical activity are influenced by opportunities for action afforded by the environment, such as walking paths in nature (Bischoff, 2012). ...
... Additionally, as hypothesized in Article III, the absence of other people may have motivated participants to be more open to seeking connections with, for instance, animals and elements of nature to alleviate feelings of isolation. Thus, an openness to connecting with potential others (agents) may prompt individuals to engage (consciously or unconsciously) with their sensory perception (Ingold, 2000). ...
Across cultures, the relationship between humans and nature affects both the well-being of humans and the natural environment. While the concept of nature connectedness is recognized as an important topic in this regard, little is known about the psychological processes that establish and foster it. Positioned at the intersection of environmental psychology and outdoor studies, this article-based thesis adopts a critical realism perspective to explore how social relational emotions, such as kama muta (≈ being moved) and awe, are specifically significant to the process of connecting in and to nature.
... One such issue is the value of accuracy versus the value of truth and its relation to geoinformation. According to what Tim Ingold (2021) has discussed in his work on the perception of the environment, there is a paradox at play in modern-day cartography: "The more it aims to furnish a precise and comprehensive representation of reality, the less true to life this representation appears" (Ingold, 2021, p. 242: italics in original). This paradox shows that, to present an image that is truthful and useful, an accurate visualisation will contain white lies (Monmonier, 1991). ...
... In other words, oftentimes specific details of the map are left out to make it more readable and easier to use, depending on who made the visualisation. However, according to Ingold, some critical information must not be left out since the world is full of movement and continually comes into being through the experiences of humans (Ingold, 2021). This means that maps are normally a snapshot of reality, yet Ingold argues that a map should be more focused on capturing the dynamics of life. ...
Geographic information has become increasingly relied upon in supporting decision-making in public administration as well as humanitarian intervention. One domain where such information has been important is waste management, notably improving the mapping of areas with the highest waste accumulation, finding suitable locations for landfills as well as planning transport routes for collection services. The utility of geographic information here reflects the capacity of visual information to mediate between human actors (e.g. municipal authorities) and the world in which they wish to make changes . In this paper, we shall be presenting insights from five focus groups that were conducted to assess the impact of the visualisation of waste accumulation in the ‘slums’ and informal settlements in Nairobi, Kenya, along with factors that affected the readability and understanding of the visualisations presented in the focus groups. In this paper, we will be considering: i) the impact of design elements (e.g. level of detail and symbology) on raising problem awareness of the participants regarding the waste accumulation; and ii) the ethical and political concerns that arise from the way communities living in the DUAs are perceived from the visualisations.
... In doing so I develop an understanding of the 'trust work' that goes into allowing runners to train in close proximity to one another. This builds on literature on embodied learning (Downey 2005;Ingold 2000;Wacquant 2006) which tends to focus on how particular skills are passed on through 'silent and practical communication, from body to body', as Bourdieu (1990: 166) puts it, to explore how trust itself is communicated and enacted at the bodily level. That is, I argue that it is not only practical skills that are passed on in this way, but affective dispositions. ...
... I want to argue instead that as well as particular techniques and skills being passed on in an imitative and embodied way (Wacquant 2006;Ingold 2000), in Ethiopia embodied practices are explicitly understood to encode trust between athletes and ideally to do so in an unspoken way. Bourdieu writes that skill is passed on from body to body 'without being able to put our understanding into words ' (1990: 166), but what is significant about the Ethiopian context is that the embodied practice of running together and 'sharing' the pace is that the unspoken nature of this communication was understood not as an insufficiency of language but rather as an ideal form and deliberate strategy. ...
The anthropology of sport literature, and literature on neoliberalism in Africa more broadly, has often been predicated on the notion that neoliberalism forces a conversion from seeing the self as collectively produced towards the development of an individualistic and competitive ‘entrepreneurship of self’. While global long-distance running is increasingly competitive, with the odds against success stacked ever higher, this is not a dynamic that can be traced in Ethiopia. Rather, there is a sense that the individualism and competitiveness that are acknowledged to already be at the heart of Amhara society must be tempered in order for athletes to survive within this system. Increasing competition is understood to require people to work together more closely, rather than forcing them apart. In this article, I explore the paradox that bodily acts of trust can coexist with the discursive insistence on the impossibility of trust in competitive environments. By focusing on the warm-up as a key site of trust work, I show how an awareness of the challenges inherent in enacting trusting relations in close proximity with others necessitates deliberate work over a number of years to render such behaviour as unspoken as possible.
... I (Ricardo) develop an expansive conception of what it means to design, to engage with the inner-outer dynamics of transformative learning. The recursive interactions between being aware and making tangible offer a continuous, reciprocal relationship that helps to shape current perception and future action (Barrett, 2017;Ingold, 2000;Noë, 2004). 5 In the scope of designing for awareness within processes of transformative learning, this paper's main question is: How might design practice support the awareness of intangible experiences during the process of TL? ...
... A core premise of this research is that in order to work with others and the world, we must work with ourselves as well because self and others are interconnected (Bortoft, 1996;Grocott, 2024;Hanh, 2020;Hayashi, 2021;Ingold, 2000;Taddei, 2018). The inner work of being in conversation with oneself means developing the literacy to "read" our own lived experiences: thoughts, emotions, felt senses, and sensations. ...
To shift beliefs, values and practices, we need to design learning experiences that can transform our inner dimension—that is, our ways of thinking, feeling and being in relation with the worlds we are a part of. With a view to promoting transformative learning (TL), we must start with becoming aware of our experiences within a social field. Given that our experience is oftentimes intangible (i.e. non-verbal, felt, relational and emergent), this paper argues that making intangible experiences visible or tangible can support TL. This research asks: How might design practice support awareness of intangible experiences during the process of transformative learning? The paper emphasizes four kinds of intangible experiences: thoughts, emotions, felt senses and sensations. The methodology brings practice-based design research to Social Presencing Theater (SPT)—and SPT to design. The SPT practices foreground an embodied, gestural and felt contribution often sidelined in design; while design brings a material and visual contribution to the embodied awareness of SPT. Awareness-based design (ABD) is the term introduced here for a design practice that learns from and engages with SPT. ABD is framed as a method-pedagogy aspiring to become a living curriculum. The set of relational, embodied and co-creative literacies, comprehensions and sensibilities outlined demonstrate how the acts of becoming aware and making sense of the intangible support the work of transformative learning.
... It is important to acknowledge that although the conception of agency we defend is not that of the independent, calculative subject rationally choosing principles to enact, or mental images to render, but not a kind of random, directionless agent either. As Ingold (2011) suggests, forms of life are neither predetermined nor imposed, but instead "emerge within the context of their (social and natural) mutual involvement in a single and continuous field of relationships" (Ingold, 2011, p. 5). This refers to the making of artefacts that are generated in and through the practical movement of skilled agents in their active, sensuous engagement with the material. ...
... Here, the scope of 'agencing' is extended. By opposing hylomorphism, aligning animate and inanimate processes of becoming, and placing the designermaker as a participant in amongst a world of active materials, Ingold (2011) frames 'making things' not as a process of transcription but a process of progress (morphogenetic processes). The generativity of action is that of animate life itself (and lies in the vitality of its materials). ...
In this paper, we offer some conceptual building blocks, or rather conceptual flows, towards a radical processual rethinking of the type of agency that allows for the sustainable production and consumption of fashion. Appeals to principled decision making or calculating costs and benefits instrumentally fail to engender the necessary behavioural changes, and more importantly, our current conceptual apparatus cannot account for the relationality that fosters sustainable lifestyles. An empirical study of upcycling practices allows us to interrogate the agency involved in sustainable organising and acknowledge the complex forms of valuation that take place in and through the making process. Our data were analysed through the lens of John Dewey’s pragmatist perspectives on valuation and were brought into conversation with literature on ‘making’, more specifically through the anthropological work of Tim Ingold. We contend that current conceptualisations of sustainable organising are inadequate because they undermine the relational orientation that sustainable organising entails. We argue for a processual, relational approach to valuation, which allows for the accommodation of a plurality of ways of thinking about what sustainable organising may mean. To live sustainably, one has to stay close to materials, engage relationally with one’s histories and contexts, and allow valuation to present itself as part of everyday practice.
... Equally valuable here are recent formulations in the social sciences and humanities that focus on life and consequently refuse to separate humans from non-human animals. These approaches are grounded in the multiple realities of engagement and signical communication (in an eco-semiosis, or generalized semiosis 9 ) that connect humans and animals of all kinds (Ingold 2000;Kohn 2007Kohn , 2013Tsing 2015a;Praet 2013;Pitrou 2016;Halbmayer 2016). In South America, experiments using combined approaches from Amerindian ethnology and the life sciences may bear fruit in a broad, decentralized understanding of how phenomena such as life and categories like "species" and "animal" can be understood in a genuine multi-species philosophy (Garcia 2018, 182; see also Lima 1996; Viveiros de Castro 1998). ...
... If among humans in lowland South America one can teach and learn only by doing, or by closely watching others, there is no privilege given to language in learning processes (McCallum 2003;Kohn 2013). What we have is something analogous to Ingold's "education of attention" (Ingold 2000). It then seems clear that dogs are not taught to hunt but learn to hunt by doing and/or watching their more experienced companions. ...
... Además, los paisajes de montaña serían vividos y sentidos por los grupos humanos en conexión con sus regímenes de creencias y contextos socioculturales concretos (Criado Boado 1993). Sucesivas capas de significados dotarían de sentidos a estos paisajes, siendo esos códigos y narrativas transmitidas, reinterpretadas u olvidadas en función de los cambios y continuidades en los modos de vida de sus habitantes (Ingold 2000). En suma, las comunidades humanas darían lugar a relaciones socioambientales características de las condiciones de historicidad propias de cada momento, variables también en términos geográficos y culturales. ...
... En terceiro lugar, a crise da agricultura orgánica, a conformación da idea do "atraso" e a formación da "agricultura tradicional", 1936-1960. Por último, a revolución verde ou modernización coa desarticulación do sistema agrario orgánico e os problemas asociados ós límites biofísicos,1960-2000 (Soto-Fernández 2006.Dende a Historia Ambiental proponse tamén unha discusión terminolóxica, dado que se propón o uso do termo agro-ecosistema, termo máis axeitado que o de paisaxe para indicar o contexto agrícola no que se inxiren, entre outras, as actividades humanas. Deste xeito, enténdese que a humanidade veu realizando dende o neolítico unhas prácticas produtivas acompañadas dun proceso selectivo e de promoción dun puñado de especies animais e vexetais en detrimento doutras. ...
... Recently, a growing number of scholars within a range of disciplines have picked up these lines of thought, expanded them and introduced considerable new substance to the debate (e.g. Barsalou 1999;Clark 1997;Hutchins 1995;Ingold 2000;Innis 2002;Kirshner & Whitson 1997;Lakoff 1987;Lakoff & Johnson 1980;Rogoff 2003;Shore 1996;Suchman 1987). This diverse cluster of evidence and theories encompasses a number of different propositions, e.g. that human thought is embodied, extended, distributed, mediated and situated (Malafouris 2004, 57). ...
... Other scholars who argued that humans socially construct spaces include Harvey (1992, p. 203) and Ingold (2011). ...
This thesis explores the lived experiences of Japanese migrants to Sweden, a demographic that includes approximately 4,600 individuals, of whom nearly 80 percent chose to settle permanently in Sweden. The remaining 20 percent are temporary residents, as students, researchers, or as expatriate managers, working in one of the roughly 200 Japanese-owned companies in the country. In contrast to other European countries like Germany, the UK, and the Netherlands, which host larger numbers of Japanese expatriates and businesses, the Japanese community in Sweden has received limited scholarly attention.
The present thesis aims to fill this gap by examining how Japanese migrants perceive and manage proximity and distance in their daily lives and work. Adopting a phenomenological approach, this study is grounded in individual interviews and supplemented with digital ethnography. The analysis draws on theoretical foundations like Harvey’s concept of ‘friction of distance’, Hofstede’s cultural dimensions, and Håkanson and Ambos’ concept of psychic distance to understand when and how Japanese migrants to Sweden experience sentiments of distance and proximity, the strategies they employ to create proximity with their Swedish environment, and the circumstances under which they prefer distance over proximity.
The results of this study indicate that that perceptions of distance cannot be generalized, but rather differ depending on the individual background and personal and professional circumstances. In international business literature, proximity is generally preferred over distance, and in most aspects, this study echoes this. However, this thesis also demonstrates that there are instances where distance is preferred over proximity: For Japanese individuals, this is the case when their personal values no longer align with the demands of their Japanese employer or Japanese society.
By providing qualitative research on a topic that has up to now mainly been addressed with quantitative studies; and by investigating the perception of Sweden as a host country, the intent of this thesis is to serve as a bridge between the cultural and business dimensions of distance and proximity.
Keywords: cultural analysis; ethnography; perception of distance; imagined geography; Japan; Sweden; expatriate; international business; migration; intercultural communication
... The Upper Soča Valley with its well-preserved remnants of the Isonzo Front's battlefields is especially suitable for providing a landscape experience because the many monuments, signs, and inscriptions across the territory (Ingold 2000;cf. Tilley 1994) produce a wartime memory through contemporary "authentic" forms of landscape experience (Selwyn 1995(Selwyn , 2004; for example, walking the military routes of the First World War, and visiting monuments, commemorations, or still-preserved trenches of the great battlefields. ...
The First World War—also known as the Great War, which lasted from 1914 to 1918—left a significant mark on the twentieth century. It radically changed the demographic composition of Europe (about seventeen million people were killed), resulted in the dissolution of four empires (Austria-Hungary, Russia, Germany, and the Ottoman Empire), had a crucial impact on European values, inspired the search for the new man during the interwar period, and ultimately significantly influenced the shaping, perception, and reception of cultural heritage. Upon the hundredth anniversary of the war’s end, it is worth revisiting certain fundamental starting points and objectivizations—that is, chronotopes—of the First World War from the perspective of ethnology and cultural anthropology. This study thus focuses on three segments or perspectives: 1) the recording of memories or symbolization on monuments and graves; 2) the representation, understanding, and use of heroes, or the main social actors, as well as past and contemporary commemorations; and 3) the interpretations and reinterpretations of cultural and natural environments. *** Prva svetovna vojna ali Velika vojna od 1914 do 1918 je bistveno zaznamovala 20. stoletje. Usodno je vplivala na demografsko podobo Evrope, saj je umrlo okrog 17 milijonov ljudi, na konec štirih imperijev (Avstro-Ogrske, Rusije, Nemčije in Osmanskega cesarstva); usodno je vplivala na njene vrednote in na iskanje po novem človeku med obema vojnama, naposled na oblikovanje, percepcijo in recepcijo kulturne dediščine. Ob stoletnici zato velja z etnološkega in kulturnoantropološkega vidika na novo premisliti nekatera temeljna izhodišča in objektivacije, drugače povedano, označevanja kronotopov prve svetovne vojne. V raziskavi je zato poudarek na treh segmentih oz. pogledih: prvi (1) je zapisovanje spomina oz. simbolizacija, ki jo razbiramo na spomenikih, grobovih in drugo; pomembno (2) je odtiskovanje, razumevanje in raba junakov, glavnih socialnih akterjev; izhodišče so tudi nekdanje in sodobne komemoracije, predmet spora ali sprave in soglasja, da je bila nesmiselna; končno (3) gre za interpretacije in reinterpretacije kulturnih in naravnih prostorov, zaznamovanih s prvo svetovno vojno.
... These networks engage not only humans but also other living beings and objects [14]. The defining characteristic of infrastructure is its use and movement [15,16]. Routes for subsistence purposes often follow animal trails and exhibit minimal, if any, human modification [17,18]. ...
The availability of natural resources drives the exploration and transformation of remote regions in the Arctic and beyond. Extractive infrastructure is one of the major sources of industrial development and environmental impact on landscapes. For Indigenous people, these landscapes are homely environments full of sentient beings, and for other local communities, they provide a wide variety of subsistence and hunting resources. While extractive infrastructure violence is the evident issue for many Indigenous communities, there are more complicated situations where extractive infrastructure is adopted and utilized for the subsistence and support of other human and more-than-human relations in local and Indigenous communities. Based on materials from interviews and observations with Evenki communities in Eastern Siberia in 2013–2021, the authors discuss the complex relations and sustainability issues entangled around infrastructure objects’ creation, use, maintenance, and transformations. The results demonstrate a wide variety of relations between obshchinas (non-governmental organizations of Indigenous peoples) and extractive companies constructed with infrastructure development of the latter. The paper discusses the shortcomings of the top-down approach in infrastructure planning and the need for contextualization and meaningful engagement with affected communities, some examples of which have already taken place in specific locales. The study concludes by calling for the support of environmentally and socially just infrastructure defined by Indigenous people and local communities as a way to increase sustainability.
... Conversely, I use the definition of 'living landscape' to refer to those landscapes where personal histories, ceremonies, memories of the past, spiritual values, world views, people's 'know how' and people's 'direct engagement with the environment' (Ingold, 2000) are all engraved into everyday and site-based practices. Of course, 'living landscapes' also include the way in which people, such as the Batak, construct descriptions of themselves and of their homeland and, overall, picture the way in which they would like others to look at them. ...
The integration of Indigenous Knowledge and perspectives into landscape protection and management schemes has now become one of the key mainstream approaches in political ecology of conservation, often referred to as 'decolonizing conservation.' Within the regional context of Palawan (the Philippines), this article looks at the play of power and knowledge that is deeply embedded in current discourses aiming at 'integrating local knowledge' into landscape governance. More importantly, it argues that such an 'integration', often builds upon a series of misunderstandings which arise spontaneously – or are intentionally fostered – between community members and project planners, due to different cognitive structures, background knowledge, languages, events and attitudes. In framing my argument, I introduce the analytical notion of 'ideological' landscape' to refer to those contrasting views of nature/society relations, which are being negotiated and strategically deployed, if and when needed. The final contention here is that one should move away and beyond simplistic approaches based on the 'integration of local knowledge' and focus, instead, to the analysis of people's counterstrategies to hegemonic nature conservation discourses.
... These encounters are crucial because, as I argue elsewhere (Grund 2016), journeying through cultural and mythical landscapes helps one to understand the socio-cosmological perceptions and conceptualizations connected to them (see also Basso 1996, 155;Casey 1996;Ingold 2000). Furthermore, walking through human and nonhuman terrains requires an understanding of how to communicate and create relationships with diverse beings (see Grund 2019). ...
... Mindfulness as defined in the biomedical literature (Bishop et al. 2004: 234;Kabat-Zinn 2003, Kabat-Zinn 1990 is in anthropology perhaps most akin to Ingold's (2001) notion of "attentional act", which describes how people become enskilled in their taskscape. However, attentional acts such as splash-washing also inculcate capacities which are not readily identifiable as 'skills'. ...
... Insofern scheint es angemessener, für weitergehende Forschung mit einem Begriff der Territorialität zu arbeiten, der nicht nur Landfläche, sondern auch die auditive, visuelle und haptische Beschaffenheit eines mehrdimensionalen Raumes einbezieht (vgl. Despret, 2022;Ingold, 2000). ...
Praktiken der Sorge um Tiere, des Sich-Kümmerns, des Pflegens,
scheinen in einem fundamentalen Widerspruch zu Praktiken des Tötens
von Tieren zu stehen. Wie wir mit Blick auf die Human-Animal-
Studies zeigen, stehen Pflegen und Töten von Tieren faktisch jedoch
in einem sehr engen Verhältnis, sind eher zwei Seiten einer Medaille
oder sogar engstens aufeinander bezogen. Tiere werden gepflegt, um
sie zu töten, und Tiere werden getötet, um andere Tiere zu pflegen.
Nirgendwo zeigt sich dies so deutlich wie im Naturschutz. Wir fokussieren
in unserem Beitrag auf das Beispiel Namibia. Wir nehmen
dabei eine geographische Perspektive ein und betrachten das ambivalente
Wechselspiel von Töten und Pflegen mit Blick auf Territorialisierungen
von Menschen und Tieren. Töten oder Sterben-Lassen
bzw. Leben oder Leben-Lassen erweisen sich nämlich als zutiefst
räumliche Praktiken, in denen räumlich gekammerte Vorstellungen
über Natur und deren Ordnung über Leben und Tod von Tieren entscheiden.
... La cotidianidad es también un locus privilegiado de intersección entre naturaleza y cultura (Lalive, 2008). Esto se traduce en entender que se trata de un concepto que también permite aproximarse a una concepción ecológica del ser-hacer, al flujo indivisible entre organismos y medio ambiente, a una ecología de la vida (Ingold, 2000). En esos términos, hablamos de la vida cotidiana como una dimensión de análisis clave para entender las prácticas de la gente negra del norte del Cauca como un continuo dinámico con su entorno. ...
Más de veinte años después de la adopción del multiculturalismo por parte del Estado colombiano, la legislación diferencial ha ratificado a indígenas y afros como los sujetos otros de la nación. En ese contexto, nos proponemos hablar sobre la gente negra del norte del departamento del Cauca y su experiencia enraizada en un tiempo y una geografía particulares en el último siglo. Lejos de referirnos a la negridad como generalidad, este artículo busca aproximarse a la vida de la gente negra a partir de tres perspectivas: adentro, o la perspectiva local y propia que produce la vida cotidiana de esta población. El borde: la experiencia histórica de lo negro en sentido opuesto, como diferencia producida en términos de segregación, racialización e invisibilización. Y el entreverado: como la experiencia singular en relación con otros que construye apuestas de lo común.
... Espacio y lugar son categorías abstractas; lugar es un constructo empírico y perceptual, según sostienen las geografías humanísticas, de la percepción y otras variantes (Chittka & Brockmann, 2005;Ingold, 2011;Merleau-Ponty & Landes, 2013;Y. F. Tuan, 1975Y. ...
Se discutirán algunos matices del concepto de lugar en los estudios literarios y análisis poético, comprendido como una derivación del concepto geográfico de espacio, o, a lo menos, muy interrelacionado. Abordaremos tal presencia como un insumo para el análisis poético. Sostenemos que existe una dualidad del lugar en tanto lo que refiere y también lo referido; vale decir, planteamos que esta categoría fundante de la geografía puede ser comprendida como espacio de enunciación, o como escondrijo desde el cual se gesta la confrontación del sujeto con el mundo y también como el objeto descrito o sentipensado, tanto como sustrato contingente o como el continente de la ensoñación o lo visible de la utopía o de la esperanza. Desde esta perspectiva, se comenzará detallando algunos aspectos de la teoría y concepción de lugar en geografía humana. En segundo término, se revisarán las posibles aplicaciones de la epistemología de la geografía al análisis de la poesía latinoamericana, ejercicio sobre el que no fue posible encontrar referencias o antecedentes. Se analizarán los aportes teóricos propios de la disciplina geográfica a la geopoesía y a la geocrítica, con el fin de destacar el aporte de esta ciencia a la narratología y al análisis literario y poético.
... 21). Many scholars have pointed out that human culture cannot be considered as being separate from the natural environment; thus, nature cannot be analysed as being separate from human intervention (Latour and Porter 1993;Ingold, 2000;Haraway, 2003;Hobohm, 2021). The epistemic and systemic nature/ culture divide lies at the core of social science's long-time ignorance of the sea. ...
In 2021, scientists published a preprint stating that the dugong population of Okinawa had declined below the minimum viable population and should be considered extinct. The publication led to an outcry amongst Japanese/Okinawan environmentalists and to criticism by international dugong specialists. Two issues were raised: 1) Declaring dugongs extinct, although feeding trails were found in several locations, misrepresented the reality in Okinawan waters, and could have negative impacts on conservation measures; 2) Three authors were sitting on the Environmental Monitoring Committee for a controversial military base construction project in an area where dugongs were frequently spotted before construction commenced. The presence/absence of dugongs at the site had become a political issue, as the animal’s protected status and its depiction in folklore gave it symbolic meaning in the anti-base movement. The declaration of dugong extinction reminded protesters of a former Environmental Impact Assessment conducted by Japan’s Ministry of Defence, declaring the site to be no relevant dugong habitat. The paper explores the implications of the preprint for the political situation in Okinawa and questions the certainty of dugong extirpation in the region. It argues that speculations about extinction cannot be divorced from the political contexts to which they are invariably tied.
... Since the beginning of the 20th century, ethnology has been looking for an answer to the question, not so much about the origin of seasonal mobility from an evolutionary perspective, as the determining factor, but the very principle of its functioning in a specific socio-cultural and political context. this approach tries to determine the importance of seasonality for a given community and the impact it has on various aspects of life (bird-David 1990;1996;Ingold 2000). the earliest expression of this approach can be found in M. Mauss and h. ...
The paper presents basic concepts regarding seasonal changes in hunter-gatherer societies (derived from processual, evolutionary and social theories) and the resulting models of mobility. The text presents the current applications of these models in studies on the Late Palaeolithic communities of the European lowlands and the reasons for their use. It also examines the possibilities and limitations of using an alternative dualistic model based on the newest research on the Late Palaeolithic settlement, particularly its early period related to the Hamburgian Culture occupation.
... Imagining other realities reflects alternative ways of seeing the world and stories allow us to experience other places sensorily and emotionally (Havik & Sioli, 2021). The importance of speculations reflects the differences between stories or myths, where stories recount past events of human lives while myths are stories commemorated and brought to life (Ingold, 2000). Speculations allow the design to exercise and negotiate between different priorities of stakeholders and conditions in the context (Karakiewicz, 2023). ...
The other narrative of architecture expands possibilities of architectural design methods that pay attention to other temporalities, realities, and subjects of architecture. The collection of articles in this ARSNET issue provides investigations that revisit how narratives exist as the basis of architectural experience and design methods. Technological advancements create tools, platforms, and living needs that enable different ways of revealing, producing, and speculating architectural narratives. Through this issue's investigation of the other narratives, alternative situations of architecture are reconstructed.
... Ou seja, as leituras dos(as) alunos(as) levaram os textos para a compreensão de aspectos de sua existência, justificando temas que lhes eram caros, mesmo que fora de sua abordagem. Ingold (2000) argumenta sobre a necessidade de modificarmos, na antropologia, a compreensão acerca dos modos pelos quais as pessoas são ambientalmente constituídas, recuperando elementos levantados por Bateson (2000) acerca das operações cerebrais. Se somos extensões de conexões de entendimentos, sem separações rígidas entre o dentro do corpo humano e o fora do mesmo, viveríamos como organismos em ambientes, e a partir de suas condições. ...
Pretendo apresentar argumentos de base etnográfica sobre uma experiência de ensino-aprendizagem em ambiente universitário para sustentar a validade do uso analíticos do conceito de ecossistemas pedagógicos, para a compreensão de situações de hostilidade educacional. No texto, as perspectivas de entendimentos dos(as) alunos(as) são parte fundamental das discussões, estabelecidas a partir de literatura especializada em antropologia em processos educacionais, mas não somente. No presente artigo, opero no registro de análise de exercício pedagógico exploratório de autoetnografia e antropologia autorreflexiva.
... Across the globe, ethnographically-documented animistic societies consider luminous, reflective minerals-and quartz especially-as potent and highly symbolic materials imbued with agency (e.g. Harner, 1982;Harvey, 2006;Ingold, 2000;Pearson, 2002;Reynolds, 2009). Quartz's capacity to internally emit light or 'triboluminesce' when abraded is often construed as a spiritual force (Whitley, 2000;Hampson, 2013). ...
Africa possesses one of the world’s longest legacies of pottery production. From several early Holocene centers of innovation across the Sahara and Sahel, ceramic technology spread south, arriving at the opposite end of the continent some six millennia later. This paper examines the final chapter of the technology’s long journey through the African continent. The origins of ceramics in Southern Africa are bound up with long-standing questions of migration, identity, and interaction. Complicating matters further is the strong likelihood that certain ceramic traditions were independently invented within the subcontinent itself. After reviewing the introduction of Neolithic lifeways to Southern Africa and the subcontinent’s earliest ceramic industries, we spotlight the current state of knowledge about Cape coastal wares. We then discuss the circumstances surrounding, and possible reasons for, pottery’s uptake among Later Stone Age foragers in southwestern Africa, with climatic, dietary, social and spiritual factors given consideration. We argue that regional hydroclimates, social dynamics, and worldviews likely all played salient roles.
This article explores the multiple sociocultural and natural connections materialized in an indigenous necklace for sale on the internet, which bears a wild boar's tooth (Sus scrofa), an invasive exotic species that is foreign to the native Brazilian fauna. Through the notion of multispecies artifact, the paper discusses notions of authenticity, ancestry and indigeneity, among others, against the background of the opposition between native/autochthonous and exotic/invasive that continues to be applied, in parallel, both to indigenous peoples in Brazil and to animals and other non-human beings. So, what happens when an indigenous people in the Northeastern Brazil, the Kariri-Xokó in Alagoas state, in their struggle for an authentic and native identity and for better living conditions, starts to produce pieces of art/craft with parts of a non-native animal surrounded by numerous ecological and political controversies? Here, I argue that artifacts such as these can be very useful for reflection on different layers of sociocultural and biocultural meaning, especially those linked to the relationships between human collectives and other-than-human beings, since such objects often seem to materialize diverse relationships – hunting, domestication, familiarization, gathering, conviviality, domination, exploration, among others – which inform us about cosmological positions, technical interactions, ethical considerations and aesthetic perceptions of animals and plants, which unfold in specific contexts of interaction that constitute complex bio-sociocultural landscapes.
Actualmente, nuevos conjuntos de obras contemporáneas libres de imágenes (instalaciones o performances) desdibujan las fronteras materiales y conceptuales del arte y plantean de nuevo la pregunta goodmaniana: “¿Cuándo hay arte?”. En estas orillas estatutarias, ciertas obras impulsadas por una sensibilidad ecológica también integran lo que Descola (2005 y 2010) llama existentes no humanos, en este caso, plantas y animales. El desafío de estas obras no es sólo cuestionar los límites del arte, donde roza con la ciencia, sino asumir la trascendencia de las nociones de naturaleza y cultura para proponer nuevas alianzas enunciativas.Este artículo moviliza el concepto de enunciación para dar cuenta de esas obras intrigantes que renuevan la experiencia estética para revelar la trascendencia de la vida. Se esfuerza por construir la noción de régimen (Fontanille, 2023) y declina tres regímenes de enunciación artística: la representación, la ostensión y la instauración, al develar una transformación gradual que opera por desplazamiento. Al final del recorrido, se detiene sobre dos ejemplos que afinan la caracterización de la instauración, el de Hubert Duprat, Larves aquatiques de trichoptères avec coquille (1980-2012), elaborado con animales, y el de Gérard Hauray, Leçons de chausses (2022), formado por plantas.
The main subject addressed in this essay is the idea of landscape approached from a new perspective, namely the aesthetic category of the sublime, as opposed to the historical category of the picturesque. I argue that landscape is something more than an image and a phenomenon, and we should consider it and define anew, since its meaning is both aesthetic and cultural. The re-reading of the sublime as a kind of common sensory experience free of metaphysical connotation offers an insight into the kind of experience accompanying the relationship with the landscape and redefines its essence. In the optics of the sublime, the landscape assumes the nature of a process in which one sees the overlapping of certain socio-cultural relationships and the natural world, as well as the meaning of the surrounding reality, the living, current environment and its sensual perception. We may assume that the significant difference emerging when we try to approach landscape, appears between the landscape as an idea (aesthetic landscape) and the landscape as a process (cultural landscape). Thus landscape is seen as a cultural space of human activity, not a pictorial part of the reality. As such, landscape is related to surroundings. Surroundings are a space of life and activity, while landscape is the space experienced, but both are two aspects of our living-in-the-landscape. Dwelling as the creation of the surroundings is nothing but practice to make landscape present. The article was first published in Aesthetics of Human Environment.VIIIOvsiannikov International Aesthetic Confe-rence, ed. by. S. Dzikevich, Lomonosov Moscow State University, Moscow 2017, p. 7-19.
O sambaqui Morro do Ouro está localizado na Baía da Babitonga, no litoral norte de Santa Catarina, e foi ocupado entre cerca de 5126-4526 anos cal BP e 3969-3695 anos cal BP. Nesta dissertação foi realizada uma análise antracológica deste sambaqui, e seus resultados forneceram informações que permitiram compreender melhor a implantação do sítio na paisagem e a relação de seus construtores com a vegetação regional. A análise demonstra que Morro do Ouro foi construído em um ambiente de mangue com associação de restinga, mata de restinga e, em menor proporção, Mata Atlântica. A presença de um manguezal há cerca de 4300 anos BP demonstra que esse ecossistema já estava estabelecido na Baía da Babitonga, recuando a cronologia da ocorrência do mangue na região. A predominância de coquinhos e sementes dentre os fragmentos analisados aponta para sua valorização simbólica, sendo provavelmente consumidos e/ou oferecidos intensamente durante os rituais funerários. A alta proporção de coquinhos foi percebida também em outros sambaquis associados a manguezais, talvez relacionada a perspectivas cosmológicas em que palmeiras e mangue possuíssem significados análogos. Além de coquinhos e sementes, a identificação de diversas plantas frutíferas e de tubérculos sugere que, assim como em outros sambaquis, o manejo da vegetação e a horticultura eram atividades praticadas pelos construtores desse sítio, inseridos em um sistema de subsistência baseado na economia mista. As estratégias de manejo e plantio, associadas às dinâmicas socioculturais e às perspectivas simbólicas dessa sociedade, resultavam em uma paisagem ritualizada e domesticada, extremamente produtiva para esses grupos.
The states that successively ruled the alluvial plain of the Brahmaputra (Ahom kingdom, British, independent India) have built dikes to control the river and ensure abundant rice production. However, these developments are disrubing the river dynamics and ultimately tend to exacerbate floods as a result of unforeseen dike ruptures. The people of Brahmaputra still face recurring floods and their lands disappear eroded by the river or buried under sand deposits.
This article questions the effects of embankments on peasant livelihoods. Indeed, the present river management policies increase peasant’s vulnerability. Peasant’s react through adaptation of their livelihood. This may outcome in a better resilience to socially constructed hazards.
This study aims to understand the concept of Ecobodyism as a new idea that emphasizes a deep awareness of the integral relationship between the human self, body and nature. This concept departs from the understanding that humans as a whole with the body and nature are not separate entities, but rather an interrelated unity. The human body is not only a part of nature, but also represents nature itself. Ecobodyism invites individuals to internalize the awareness that protecting nature is protecting oneself, not merely based on moral or external reasons, but as a consequence of existential interconnectedness. By positioning humans, the self as a body and nature as a unity, this concept tries to encourage human behavior that is more responsible for oneself who has a body and makes nature conservation actions a form of expression of awareness of human existence in a complete ecosystem.
Taking a cue from Tim Ingold’s post-humanist reflection on building and dwelling as more-than-human practices, the article aims to revisit dwelling as a strategy of “collaborative survival” (Tsing) in the context of the ongoing climate emergency. Drawing on the findings of more-than-human geography and environmental (post)humanities, the article scrutinizes three examples of contemporary speculative projects at the intersection of architecture, design and performative arts that imagine different strategies of building with and for more-than-humans as a climate change adaptation strategy. Firstly, the installation Refuge for Resurgence (2021) by the Los Angeles-based design studio Superflux, a banquet table designed for humans and various species of animals, is analyzed in order to interrogate the relation between dwelling and multispecies interdependence. Secondly, the article scrutinizes the multimedia project Pending Xenophora (2020–22) by Mari Bastashevski, an architecture created with an endangered species of snail, to show more-than-human care (Puig de la Bellacasa) as key to surviving climate change. Finally, the article looks into the project The Anthropocene Museum (2020–ongoing) by the Kenyan collective Cave_bureau to unravel decolonial aspects of dwelling as collaborative survival.
The deep time record indicates that hunting played a key role in human evolution, including in the development of the life history of humans. The archaeological record preserves many different avenues for understanding early hunting including hunting gear, butchered prey, and art. As a complex skill, hunting likely involved a long learning period to develop competencies. While rare, there are some exceptional circumstances in which the toys and tools with which children and adolescents learned to hunt have preserved. In many cases though, we rely on ethnographic data to fill in gaps in understanding past children’s tangible and intangible culture of hunting, including how they developed skills which would have allowed them and their communities to survive and thrive. This paper reviews the relevant archaeological and ethnographic records of the hunting activities of forager children and adolescents, and explores areas where we see commonalities as well as divergences in these data. Ethnographies provide ‘real world’ data that can fill in intangible aspects of the deep past, while the archaeological record has its own unique stories to tell.
With a variety of conceptual intersections such as those of natural persons (ie people in their natural state), individual development, and socialisation, scholars have utilised examples of child-rearing practices in hunter-gatherer societies as a proxy for better understanding human origins in the dual sense of society and the individual. Significant diversity in child-rearing practices have been documented in a wide variety of hunter-gatherer populations. In particular, a range of forms of early childhood attachment has provoked active debates about humans’ original parenting practices and what might be considered natural for human child-rearing practices. No society represents living fossils of our ancestors nor can be seen as a singular representative for all human child-rearing practices in the past and present. Nevertheless, much can be learned about possible child-rearing practices in human history through the careful consideration of ethnographic data from modern foraging societies. Taking up the author’s studies of gymnastic behaviours (a series of behaviours displayed by caregivers such as holding infants on their laps early and often, holding them in a standing position, or moving them up and down) among San groups, this paper reconsiders the attachment relationships as a more dynamic system involving many people, based on intimate responsiveness. Gymnastic behaviours are performed by various caregivers, not only the mother, among San groups. Gymnastic behaviours thereby situate infants within a network of relationships with those around them long before they begin to use cognitive tools such as language to understand and engage in social situations. Flexibility and plasticity, which characterise child-rearing in hunter-gatherer societies, may also underlie parenting in other past and present societies. While most child-rearing practices, including gymnastic behaviours, might have left no archaeological trace, better understanding regarding who engages, and how, in a wide range of child-rearing practices in the present provides valuable insights for interpreting the archaeological record. The analysis of gymnastic behaviours among groups of the San indicates that rather than a singular focus on mother–infant relationships, non-maternal or allo-maternal care of infants might better reflect the flexibility and plasticity of child-rearing practices in human societies.
El siguiente artículo mantiene una discusión constante entre ontologías relacionales, ontologías aymaras locales, a partir de datos etnográficos recolectados en los últimos años. La ambigüedad del término khanapa, el cual designa a seres tutelares y al mismo tiempo lugares cósmicos, es intervenida a partir del altar de casa, espacio doméstico en el cual están presentes dos imágenes católicas, que nos remiten a lugares donde procede parte de mi ascendencia. Las relaciones con estos seres basadas en correspondencia que permiten percibir al paisaje como vivo o vivificado, se ven retratadas en las fiestas patronales dedicadas a estas imágenes tanto en Peñas como en Jesús de Machaca. Por otra parte, estas relaciones nos permiten apreciar las transformaciones que acontecieron con los dos seres que tratamos en este artículo hasta tener la forma que componen en el altar de casa actualmente.
Through the analysis of two ethnographic cases, the aim of this article is to discuss the role of matter in vodun practices in West Africa. The focus is on the making of vodun through the manipulation and assembly of matter. Taking seriously the words of people involved in these practices, the article proposes to dissolve the dichotomies between material and spiritual, visible and invisible, human and non-human, bringing forward the notion of assemblage. Assemblage indicates a hybrid formation that mixes humans and non-humans, and ethnography seems to confirm the dialogic relationship between humans and non-humans, where the former recognizes the power inherent in the matter itself. In this way, humans lose some of their centrality, while vodun gain more autonomy, and the conceptualization of what a religious phenomenon is comes closer to the practitioners’ point of view. The notion of assemblage partly overcomes the problems that the category of fetishism had historically produced and expands the idea of the god-object (dieu-objet) in the direction of greater symmetry between the agents involved.
Au cours d’une enquête ethnographique portant sur la conduite d’un Plan de paysage au Pays basque, j’ai observé que les paysagistes chargés de l’étude et moi-même pouvions être amenés à employer les mêmes méthodes d’enquête. Par ailleurs, on observe, dans la littérature, le recours à des méthodes de l’anthropologie dans des études paysagères autres que celles que j’ai observées. Parallèlement, certains anthropologues utilisent des outils semblables à ceux de paysagistes pour se saisir au mieux des représentations ou de la dimension sensible du paysage. Ces observations me conduisent à établir un rapprochement des disciplines anthropologique et paysagère concernant les méthodes qu’elles emploient pour l’étude du paysage. Cette hypothèse est pensée comme l’héritage d’un schème paysager particulier au sein duquel le paysage est défini en tant que perception. Mon étude montre qu’il se matérialise en France au sein de différents textes, qui encadrent l’action en matière de paysage, notamment à partir des années 1990 et de la loi Paysage. À l’occasion des trente ans de celle-ci, cet article propose de s’interroger sur l’un de ses héritages, au sein de la recherche et de l’action, ouvrant la voie à l’élaboration d’une ethnographie paysagère.
Currently, there is a growing interest in the concept of terroir, which evaluates regional originality around wine production. Prevailing studies on terroir, focusing on the historical developments of political institutionalization and the ‟traditional” artisanal skills of the local producers, have revealed the process by which terroir culminates in the certification system and have incorporated the producers’ practices and senses into the concept of terroir. However, given the generalization of the certification system and the current context of homogenization and industrialization which are affecting producers’ practices and senses, it must be demanded that studies on terroir today reevaluate the functions and characteristics that terroir brings from the local production site. In Tuscany, Italy, a well-known wine region all over the world, the terroir-based certification system faces small-scale producers as an economic or commercial interest involving brands and subsidies, rather than ideological acceptance and penetration of terroir. Moreover, the intervention of experts who are skilled in international chemical vinification techniques and sometimes take the tasks related to the social system instead of the producers, is leading to the standardization and the growing complexity of producers’ practices and senses on a global scale. Consequently, the concept of terroir can be interpreted not only as a concept that emphasizes the regional originality, but also as a concept that obscures the commercial aspects of production activities and the fact that local producers’ practices and senses are subject to global standardization and diversification.
O texto discorre sobre o referencial teórico-metodológico de uma experiência de implementação de um dos núcleos do Programa Institucional de Bolsa de Iniciação à Docência (Pibid) da Universidade Federal do Paraná. O núcleo “Pibid – Ciências” foi composto por 24 estudantes de Ciências Biológicas e 03 professores supervisores de Ciências do ensino fundamental, os quais foram instigados a se lançar em um processo formativo a partir de experiências estéticas, com referenciais fenomenológicos e hermenêuticos, para suas ações nas escolas. A travessia foi desafiadora, porém, com rupturas de paradigmas e cicatrizações de dualidades modernas, dentre elas, ciências e artes. O artigo não intenciona analisar a experiência, mas compor um ensaio teórico que percola as/os autoras/es que inspiraram a caminhada.
This paper explores how relational ontologies challenge the conception of skill development in rock climbing. Using especially the concepts of Tim Ingold and Phil Mullins, the paper suggests that pro-environmental behaviours, and relationships to place, can be fostered by direct involvement in skills development. This ontology is at odds with dualistic approaches that see climbing and pro-environmental behaviours as tensioned concepts. It is also contrary to historic practice theories that see climbing development as deriving from mastering oneself and conquering the climb. The paper proposes that climbing can be better understood as a craft and that each climb can be seen as co-created by the correspondence between the climber and the rock. This approach challenges the anthropocentric concept of the climb as a challenge to be overcome by skill and human endeavour, and instead suggests that a perspective of climbing as a craft better recognises the shared agency of the assemblage of rock and climber. Consequently, the paper suggests that completed rock climbs can be seen as co-evolved expressions of knowledge and action, and thus that climbing skills and pro-environmental behaviours derive from a creative process of engagement with the solid reality of the rock.
In the everyday practice of interspecies care, human–animal narration and verbalisation can play a central role in interpreting the agencies of horses and communicating them to other humans. In this chapter, we explore the ways in which interspecies care is enacted, interpreted, and mediated within horse–human relational networks through the use of narrative techniques such as giving voice to animals. The study draws on interviews with livery yard managers in the UK, analysed as performative narratives. We investigate how human–animal narration and verbalisation, supported by tacit knowledge of the yard manager, are used to communicate interpretations of equine agency to horse owners, thus enhancing the construction of professional human–animal expertise. We pay attention to situated becomings within horse–human relationships and the ways of understanding practices of horse care as ethical actions.
Typescript (Photocopy). Thesis (Ph. D.)--University of Hawaii at Manoa, August 1997. Includes bibliographical references (leaves 459-482).
This collection of essays on anthropological approaches to art and aesthetics is the first in its field to be published for some time. In recent years a number of new galleries of non-Western art have been opened, many exhibitions of non-Western art held, and new courses in the anthropology of art established. This collection is both part of and complements these developments, contributing to the general resurgence of interest in what has been until recently a comparatively neglected field of academic study and intellectual debate. Unlike some previous volumes on `primitive art' this collection is resolutely anthropological. The contributors draw on contemporary anthropological theory as well as on analyses of classic anthropological topics such as myth, ritual, and exchange, to deepen our understanding of particular aesthetic traditions in their socio-cultural and historical contexts. In addition, the cross-cultural applicability of the very concepts `art' and `aesthetics' is assessed. Each essay illustrates a specific approach and develops a particular argument. Many present new ethnography based on recent field research among Australian Aborigines, in New Guinea, Indonesia, Mexico and elsewhere. Others draw on classic anthropological accounts of, for example, the Trobriand Islanders of Melanesia and the Nuer of the Southern Sudan, putting this material to new uses. Sir Raymond Firth's introductory overview of the history of the anthropological study of art makes this volume particularly useful for the non-specialist interested in learning what anthropology has to contribute to our understanding of art and aesthetics in general. With its wide geographical and cultural coverage and plentiful illustrations, many of which are in colour, Anthropology, Art, and Aesthetics will be a valuable resource for all serious students of the subject.
This collection of essays on anthropological approaches to art and aesthetics is the first in its field to be published for some time. In recent years a number of new galleries of non-Western art have been opened, many exhibitions of non-Western art held, and new courses in the anthropology of art established. This collection is both part of and complements these developments, contributing to the general resurgence of interest in what has been until recently a comparatively neglected field of academic study and intellectual debate. Unlike some previous volumes on `primitive art' this collection is resolutely anthropological. The contributors draw on contemporary anthropological theory as well as on analyses of classic anthropological topics such as myth, ritual, and exchange, to deepen our understanding of particular aesthetic traditions in their socio-cultural and historical contexts. In addition, the cross-cultural applicability of the very concepts `art' and `aesthetics' is assessed. Each essay illustrates a specific approach and develops a particular argument. Many present new ethnography based on recent field research among Australian Aborigines, in New Guinea, Indonesia, Mexico and elsewhere. Others draw on classic anthropological accounts of, for example, the Trobriand Islanders of Melanesia and the Nuer of the Southern Sudan, putting this material to new uses. Sir Raymond Firth's introductory overview of the history of the anthropological study of art makes this volume particularly useful for the non-specialist interested in learning what anthropology has to contribute to our understanding of art and aesthetics in general. With its wide geographical and cultural coverage and plentiful illustrations, many of which are in colour, Anthropology, Art, and Aesthetics will be a valuable resource for all serious students of the subject.
Seeing the Inside is the first detailed study of one of the world's great visual art traditions and its role in the society that produces it. The bark painting of Aboriginal artists in western Arnhem Land is the product of a unique tradition of many thousands of years' duration. In recent years it has attracted enormous interest in the rest of Australia and beyond, with the result that the artists, who live primarily as hunters in this relatively secluded region of northern Australia, now paint for sale to the world art market. Though the richness and power of Aboriginal arts are now, belatedly, finding wide recognition, they remain insufficiently understood. In this thoroughly illustrated book Luke Taylor examines the creative methods of the bark painters and the cultural meaning of their work. He discusses, on the one hand, the arrangements which allow the artists to project their culture on to an international stage, and on the other, the continuing social and religious roles of their paintings within their own society. The result is a remarkable and fascinating picture of artistic creativity in a changing world.
This textbook for engineering students provides an introduction to design for function, using many examples of manufactured artefacts and living organisms to demonstrate common themes and fundamental principles. Examples forcefully illustrate the importance of the basic design principles related to materials, energy and information. The author also discusses the relation of aesthetic and functional design, the crucial relation of design to production in artefacts, and reproduction in organisms. The book concludes with a brief summary of the role and requirements of designers and inventors. This second edition has been extensively revised, with more examples and a new chapter with actual design case studies to illustrate key ideas. In addition, many exercises have been added to help reinforce important points in the text.
Conflict and disaster have been part of human history for as long as it has been recorded. Over time, more mechanisms for responding to crises have developed and become more systematized. Today a large and complex 'global humanitarian response system' made up of a multitude of local, national and international actors carries out a wide variety of responses. Understanding this intricate system, and the forces that shape it, are the core focus of this book.
With audacious dexterity, David Howes weaves together topics ranging from love and beauty magic in Papua New Guinea to nasal repression in Freudian psychology and from the erasure and recovery of the senses in contemporary ethnography to the specter of the body in Marx. Through this eclectic and penetrating exploration of the relationship between sensory experience and cultural expression, Sensual Relations contests the conventional exclusion of sensuality from intellectual inquiry and reclaims sensation as a fundamental domain of social theory.
A new edition of a classic work that originated the “embodied cognition” movement and was one of the first to link science and Buddhist practices.
This classic book, first published in 1991, was one of the first to propose the “embodied cognition” approach in cognitive science. It pioneered the connections between phenomenology and science and between Buddhist practices and science—claims that have since become highly influential. Through this cross-fertilization of disparate fields of study, The Embodied Mind introduced a new form of cognitive science called “enaction,” in which both the environment and first person experience are aspects of embodiment. However, enactive embodiment is not the grasping of an independent, outside world by a brain, a mind, or a self; rather it is the bringing forth of an interdependent world in and through embodied action. Although enacted cognition lacks an absolute foundation, the book shows how that does not lead to either experiential or philosophical nihilism. Above all, the book's arguments were powered by the conviction that the sciences of mind must encompass lived human experience and the possibilities for transformation inherent in human experience.
This revised edition includes substantive introductions by Evan Thompson and Eleanor Rosch that clarify central arguments of the work and discuss and evaluate subsequent research that has expanded on the themes of the book, including the renewed theoretical and practical interest in Buddhism and mindfulness. A preface by Jon Kabat-Zinn, the originator of the mindfulness-based stress reduction program, contextualizes the book and describes its influence on his life and work.
List of IllustrationsAcknowledgmentsPreface to the Second EditionIntroduction1. The Boy Who Became a Muni Bird2. To You They Are Birds, to Me They Are Voices in the Forest3. Weeping That Moves Women to Song4. The Poetics of Loss and Abandonment5. Song That Moves Men to Tears6. In the Form of a Bird: Kaluli AestheticsPostscript, 1989Appendix. Kaluli Folk OrnithologyGlossary of Kaluli TermsReferencesDiscographyIndex