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social anthropology 1007 > nature and culture > Flashcards

nature and culture Flashcards

1
Q

european philosophy

A

humans at the top of the hierarchy; the scale of intellect 1330

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2
Q

aristotlte christian doctrine

A

humans have soul—> therefore different frnom animals; great chain of being

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3
Q

enlightenment and nature

A

descartes (17th century)

“i think therefore i am”
agreed that ONLY humans have consciousness

animals; nothing but animated machines with no emotion or agency

mind/matter/body; non human life is mechanistic

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4
Q

critique of enlightnment concept of chain of being

A

hume: animals DO have emotion; a sad dog after losing master

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5
Q

science and nature

A

weshare DNA with animals/plants (physical connection)

but humans have intelligence, culture, language, reason ,etc= MORAL and INTELLECTUAL hierarchy

creates a metaphyisical dicontinuity (mind and spirit different); nature/culture divide

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6
Q

edward b tylor

A

(primitive man 1871); ‘knowledge, blief, arts and moral customs makes a man a member of society’

  • agreed culture was UNIQUE feature of humans; civilizzation was socially created
  • still place humans over animals; intensified this difference as humans participate in society
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7
Q

modernist take on nature

A

euro-amiercan; there is a sepeeration of nature and culutre.

(this isnt bad, just a specific view.)

  • not a CLEAR divide as studies show animals have language, intellgience and emotion which challenges this view
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8
Q

Victorian anthropology effect on nature/culture divide

A

intensified this view by placing humans as ‘most evolved’

  • humans as sole point of study
  • human and animal relations might vary in different societies; attacheted to tribal/less evolved/nonmodern societieies
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9
Q

animism

A

tylorian concept of religious belief of the 19th century;
everything has a soul & consciousness; inatimate objects are animate

‘belief that inatimate forms/natural phenomena posses an animating force, endowing objects with emotional, intellectual and spiritual qualities parallelling humans’

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10
Q

tylor and animism

A
  • attached animism to primitive man; as ‘less rational mind’; similar to a child
  • tribal/hunter-gathered groups who live in nature, therefore out of civiilization
  • biological/environmental surivival reliance creates a stronger relationship to animals and the enviroment
  • this cosmological orientation; individuals in animated world MUST coexist and interact with other beings
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11
Q

aboriginals in australia and nature

A

BELIEF: world created by a rainbow serpent in the dream time, hence all beings come from one (strong human-natural relations)

Land—> sacred and with mythical creatures and spirits

e. g. river spirits ‘cant kill a catfish as he has my spirit and therefor ekilling it is killing myself’ (spirit in everything)
e. g. rituals and dance; grant spirits power who grant humans with fertility; white paint used as this ritual link

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12
Q

totemism

A

a form of animism where non-organic objects have spiritiual forms to reflect the sharing of the human-animal-plant link

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13
Q

what did levi strauss want to investigate

A

wanted to understand totemism: how it works structurally; argued it was a feature of human universal though

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14
Q

structuralism

A

doctrine/method that privilliges structures over function in animals/humans

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15
Q

structuralism and levi strauss

A

anthropoligical focus shoudl look at patterns of universal human though which result in cultural categories
- structures can be looked at in isolation; need to bee viewed as part of a interrelated whhole to understand social world

  • mind is similar; therefore cultural variation are used by people to understanding and bring meaning to the world
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16
Q

levi strauss and totemism

A

(Inuit culture); totems dont establish SIMILARITIES but DIFFERENTS among clans

previous anthropological conceptions; totems how humans metaphorically understand human relations to nature
instead; totems as natural metahprs of culture

  • clans use totems to assosiate selves with animals; create relations to nature
  • nature is used as a metaphor for culture

e.g. kangaroo and emu clans; different of species as metaphor for differences among human groups

‘natural species are chosen, not because they are good to eat, but because they are good to eat’ (totemism, 1962)

  • nature reflects social divisions
  • primitive people; share concerns and rperesentations but totemic thought intermingles representations and nature mysitically as opposed to scientifically
  • accepeted but he still added indigenous people as culture not nature but still placed a divide
17
Q

bird david

A

‘animism 1999’; argument: tries to get away from nature culture dictohomy and see humans as differetetating and united in a social space

  • critiques previous theories of animisim/totemism as a ‘failed epistemology’/’simple relations’
  • says its a reduction of animist belief to symbolism; should be viewwed as a modern perspective
  • believes animism and nature are analogus with human social live; therefore dividing it is a modernist perspective
18
Q

bird david and nayaka

A

ethnography;

personhood; people as made up of relationships

individual; modern category that seperate speople as individuals with no interrelations

‘dividiual; people are composed of relations’; nayaka think of their relations to other (share space, food, social life); sharing as social expectation
—-kin are consistent shareres

‘devaru’; aspects or beings of the environment that the nayaka share with; (e.g. elephant or hill or tree); not just objects being used or eaten but with relational; what happens to them can affect people.

19
Q

nondualistic perspective of nayaka?

A

‘hunter gatherers dont create a nature-culture dichotomy; they view the world as an integrated entity’

  • relational poitn of view; reveals bias of modernist perspective
    = hence ANIMISM is a relational epistemolgoy; just one way humans undersatnd world

bd: nayaka use meatphors from social human domain to create culture ways of understanding the environment

20
Q

metaphor model

A

animals arent persons but exist that way in hunter gatehrer world

21
Q

ingold on metaphor model

A
  • 2000 ingold: metaphysical categories arent taken seriously; own assumptions are challeneged of nature
    a. metaphor suggests social relations are either literal or meatphorical
    b. natureal world as out there by cultural cognitive definition
    c. individuals mode nature to understand culture
22
Q

soul hunters

A

2007- rane willerslev
—> studied siberian yukagnirs; they dont have a word that corresponds to our notion of nature

‘being in the world’

‘animals/humans are both persons, not because its a form of cognitive processing, but because they revels themselves as such in real like activities and contexts’ (personhood depends on context)

— hunting therefore a way hunter mimics prety to bring out its person; takes on a double perspective as hunter and prety

‘all entities share the same inner essense; ‘avibii’’ which gives them similar rational capacities; multinaturalism

23
Q

perspectivialism

A

proposed by vivieros da castro after fieldowrk in amazon with amerindian;

in his own mind a jaguar is a human; default state of everythign in jungle human/person

24
Q

ontology

A

a way of being

25
Q

epistemology

A

a way of knowing

26
Q

interioirty

A

souls;
in animism all have same interioirites

in judaism/christinaity; only humans have soul

27
Q

exterioirty

A

body

28
Q

western ontologies

A

naturalism (uni-naturalism and multiculturalism); unity of nature and pluralirty of cultures

vs.

uni-culturialism and multi-naturalism (spiritiaual unity and corporeal diversity; all beings have one soul but different bodies)

29
Q

multispecies ethnography author and date

A

hurn 2012

30
Q

goal of multispecies ethnography

A

a. challenges anthropocentricity; human exeptionalism enables expolitation of other species and the environment
b. more appreciation of non human cultural practices; primatologists/evolutionary biologists demonstrates how uniquely human characteristics are found in animals
c. multispecies ethnography; looks at entanglements of humans and nonhumans and see world through animal eyes

31
Q

vivierios da castro and political influence

A
  • does activism with indigenous communities in amazon who protest state politce over land rights
  • native popoluation vs government in brasil; their capitalism and identity rely on land)

VDC; its disempoering to take lank away

32
Q

descola

A

who owns nature?
- ngos and state and aboriginals and scientists; who has the actual claim?; it misunderstands the prupose of land; personhood vs utility

33
Q

canada america border conflict

A

= audra simpson 2004
- international border conflicts between canada and america cuts into native american land causing citizenship issues

  • power of colonilzers and land dispute; how do you map terrirotry? how do borders articulate cirtizenship?
34
Q

conservation and environment descola

A

= 2008
- protection of nature

a. comological tensions; international policies for environmental protection groudned in naturalis-modernist perspective
b. non-uniform perspective; different conceptions of nature and culture
c. political tension; conservation sites dissoisate from local population

35
Q

iroquois

A

community in canada that refuses citizenship as if is a colonial legacy of land, trade systems and border control

  • not in line with indigenosu community trading, terrirotiry, transport; therefore they refuse state border control
36
Q

masai tribe

A

prevented from hunting in africa in traditional land as preserved for animals and tourists

37
Q

jerome lewis

A

tries to work with pygimes in congo to decide on best conservation laws through dialouge

social anthropology 1007 (13 decks)

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