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social anthropology 1007 > nature culture readings and case studies > Flashcards

nature culture readings and case studies Flashcards

1
Q

botanical ontologies: author, year, aims

A

2016; laura rival

aim: bring appreciation and awareness to plants in human nature study
1. plant world not confused with nature
2. dismissal of plants as passive resources despite chemical awareness

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2
Q

sharon mcivor

A

canada 2019: ‘canadian indigenosu women fight for equality’
- mcIvor not recognize by state as a native due to gender discrimiation (as part of Niaka’pamux tribe in british colombia)

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3
Q

Indian act 1876

A

defines first nations members as: ‘a male indian, the wife of a mal indian, or the child of a male indian’

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4
Q

issues with indian act

A
  • 4000 indigenous women in canada are missing or murdered
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5
Q

McIvor 1985

A

law change; she can pass native blood onto children but not grandchildren

  • she can’t reserve land
  • is exclused from thungin, fisihing and traditional marriage/funeral/healing cereomines
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6
Q

quote of McIvor

A

’ what i lost was my community, and what i lost was my ability to feel like i belonged’

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7
Q

interamerican commusion on human rights

A

2016; indian act is a factor which enables the persistence of unequal treatement and stereotyping of indigenosu women

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8
Q

casey 1996

A

for anthropologists; SPACE first, ativities of human behaviour in nature

for local; PLACE significance as speicfic remains and cultural elements retained

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9
Q

eva mackey 2005 aim

A

‘universal rights in conflict’

aim; how aboriginal and oppostents frame their land claims

  • examines conflict in 3 year ethnography in ny state and western ontario
  • how authority and rights are framed as universal human rights

‘claims for indigenous rights by aboridingal people dont have the same basis or meaning as non indigenous due to historical positions’

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10
Q

cayuga nation and their oppositino

A
  • in NY

- opposes the ‘upstate citizens for equality’

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11
Q

caldwell nation and their opposition

A
  • in canada

- opposes the ‘chatham-kent community network’

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12
Q

UN draft declaration on rights of indigenosu people

A

un convnetion 169: states have responsability of maniging, establishing and protecting rights of nature
- ‘national states seek to create national citizens’

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13
Q

mackeys points

A
  • indigenous group have become the ‘other’ and outsiders as competitors for an ‘authentic nation’
    ; results in tensions around authority for national and local spaces
  • groups draw on nationalist imagery to feel empowered
  • settlement/progressed imposed onto everyone despite histoical based claims
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14
Q

working group on indigenous people definition

A

1986; defines indigenous groups as:

  1. priority in the terriroitry and occuptation
  2. voluntary perpetuation of cultural distinction
  3. self identification and recoginition of other groups and authorities
  4. experiences of discrimination/dispossesion and exclusion
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15
Q

cayuga nation case

A
  • in NY; want 64,000 acres recompensation
    UCE: challenges this by saying ‘america is united and for all’ claim it under antional loyalty, euqality and citizenship

frame the cayuga as ‘disolayal’ as they want special/unequal status; stress ‘once culture’

e. g. helen; you cant have 596 diffferent groups in america; debates nature of america
e. g. Robert (UCE membere) ‘the cayuga were conquered’; historical authority

–> creaiton of boundaries by excluding aboriginal history and people

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16
Q

caldwell nation case

A
  • ontario, canada; want CA$23.4 milllion to buy 4500 acres of land

CKCN: ‘not for sale’ anti-campaign; assert their OWN local community

e.g. ‘one cultural heritigate should not be sacrified for another’ local community seperate form first nations

CKCN: legitamizes news (sees its authoirty) by deep relationships to land; equate settler and inidgenous people rights

e.g. john (farmer); ‘blames governments as true antagonists’

use of benevolt’understanding of the other technique; reserve HOWEVER is vital for ECONOMIC health

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17
Q

mohawks

A

first nation people; excerize their right to identity
- land goverened by geopolitical states in usecanada border
this disrputes identity

old treaty: gives them free right to cross border as long as they trade with other nations

are portrayed as; traidtional (in past), illegal and smuggles

self portray; as part of first nation; refuse national american or canadian identity

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18
Q

melanisan women?

A

suckle pigs to breast; cultural taboos of west not there?

animality= assosiacaiton with bad manners

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19
Q

durkiheim

A

animal society is governed by instict
human soceity government by intention

nature is free and sponteaous

culture is boluntary

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20
Q

tree burials

A

in cree culture (westeman 2013);
deceased are returned to the earth

cree; shaminism and animsim
- pentecoastlism is causing internal conflicts;

painting of wildlife is prohibited but shaminisc acts are not

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21
Q

juruna and tupi people

A

lima 1996:
relationship between ahuminaty and animliaty as condition for their difference

categoriges of life;

  1. humans
  2. animals
  3. spirits
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22
Q

eduardo vivieros da castro

A

‘amerindians dont see strangers as person; personhood is aschieved my interaction’

  • amerindian cosmologies in amazon and perspectival multinaturalism

humasna re humans, animal asn spirits as humns; agency in all

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23
Q

audra simpson; focus and date

A

2014: mohawk interuptus; ethnography with ‘richard’ mohwak members of the Kahnawa:ke

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24
Q

kahnawa:ke

A

history: different natives were dumped together (primary mohawk; refugee community) in Mohawk valley NY/some moved to south montreal
- have a ‘vanishin past’ and problems in determining ‘membership

kin vs family vs land as spatial deminsion to claim cultural identity

‘are in and out of place’

  • claim identity and personhood to historical and cultural PLACE; mistrust of Kahwanwa:ke to Quebec and others
  • MEMORIES; structured day to day realtionships and social lifes; historical members and histotlity to foreigns

Irroqouis democracy; life in a community a political process

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25
Q

mohawk law on membership

A

1954:

  • is tradittionally matrillineal (mothers blood) or of 4 mohwak great grandparents
  • qomen are primary caregivers; teach child traditiosn and advise men politically
  • political vs identity in membersip; MIXING as a ‘cultural loss’; also linked to LANDless (membership vs nationhood vs identity therefore)
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26
Q

indian act effect

A
  • changed matrinlineal membership to patrinliean
  • women lost status in exogamic marriage
  • tensions between white men and women
  • race/sex determine membership
  • race consciousness on sex; defining kinship and communtiy relations difficulty
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27
Q

effect of st lawrence sea canal in 1957

A
  • candian national waterway; aimed to be constructed on Kahnawwake land
  • they are annoed; see it as a destruction of HISTORICAL memory; attachmenet of fishing, site of ememory, swimming; self perception by state perception
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28
Q

1950 mary two axe case

A
  • concerns of intermarriage
  • she married an irish man and moved to new york
  • afte rhusband died wanted to return to reserve but blocked by the indian act as ‘not legally indian’
29
Q

body parts and identity for kahnawake

A
  • cheekbone of a cherkooke
    0acnetrasl tests to claim indian idneity

= fetishim of body parts as self identification mode

30
Q

phillipe descola argument

A
  • “who owns nature”

aruges that the enlightenment/resnnaisance (rationality) framed conceptions of nature which affect intenrational environment policies;

— prseervation of biodiversity must be also founded on different cosmological conceptions and values of how different people conceptualize nature

31
Q

environmental protected areas

A

yellowsotne national park 1972 (traditional hunting ground of Shashones and Bannoes; ‘primitive conflcits with government)

serengeti park; masaii preventing from grazin herds; used for photosafari

32
Q

types of owning nature (descola)

A
  1. onle nature owns nature:
    inherent value to HUMANs so must be protected;
  2. aesthetic value; idealizaitno of beauty and fruitfullness
  3. religious and spiritual value; trusting nature to human by god; justifies coloniliasm ;nature is in ‘better hands’ iwth UK than with indigenous groups who are uneducated or primtiive; social darwimism and saviour complex (slash and burn practice)
  4. guilt of humanity in causing excintiong
  5. utlity to humanity; anthropogenic value (medicinal, evoluion advantage to have genetic diversity, eugenics, potential resources)
33
Q

globalization and nautre

A

separateness and wholeness;
nature is ‘whole’ therefore must be protceted and diversity is preferable

global vs local conceptions of universal inetersts plased over local interests

34
Q

indigenous people and nature (descola)

A

they ‘live in nature’

  • present themselves as keepers of nature; pershood
  • justifies australian aboringal bush fires
35
Q

existence of muliple natures

A
  • naturalism
  • animims
    -totemism
    cultural relavisim; truthseeks in physical and human work
36
Q

nurit bird david

A

animism reivisted 1999;

animism; believe that inside orginary visible vodies esxists a invisingle intangible people’

environment does not dichotmously exists between physical world and humans; naturalism creates this dichotomy

37
Q

guthrie and animism

A

attributing life to non lidving is a ‘surivival strategy’

38
Q

marriot strather

A

‘individuals are constitiuve of relationships’

‘dividual; is the tranferable self found in relationships”

39
Q

eb tyler and animism

A
  • primitive people attribute life and personality to animals/minerals, etc;
    child state of society is the primitive state (as a child animates)

modern religion evolved from animistic belief

40
Q

durkheim and animism

A

dualism of human nature and social conditions;

primitive self is not mytholoical but a dual mode of self and body

41
Q

levi strauss and animism

A

totems are ‘good to think ‘
native americans use totems as symbolic represetatnions of clan ideas; disconinitiuy of nature as society; nature as symbolic use in society

42
Q

irving hallowal and Ojibwa

A
  • norther canada
  • he observed objiway sense of pershood is attributed to nature as a ‘overarching category where the other concepts are sub categorgies’
43
Q

strathern and nayakwa

A
  • social environment (domestic life in nuclear families result in sharing of space, things, actions; they dividuade their environments)
  • kinship; refer to each other by relations

devaru; are discovered through action in world of reslations

e.g. nayaka woman sees elephant as devaru due to mutual engagnement

44
Q

mully mullin 1999

A

‘mirrors and winwos’ reaxamination of human animal relationship in colonialis, race, gender and class; now consideres it more dynamic and interdisniplinary

45
Q

martin 1995

A

‘boundary crossing’ humans/anima/ssociety, etc

some nonwestern societies nature not opposed to culture

societies with no notion of animliaty

fluid boudaries; animals thought of as persons

46
Q

colonial origins of animliaty

A
  • civilized/primitive distinctino; other ness; the colonized are closer to animal
47
Q

gurevitan 1992

A
  • medieval europe not seperate form nature; industralization casued divide as humans no ‘longer at mercy of nature’; fear of boundaries
  • bestiality; is a capital offence; anxiety about this boundary (e.g. personified in images of werwolves)
    humanity has inferioirities; colombus and new world ‘bestilaitiy exeeceds that of any beast’
48
Q

use of animals? imperalism

A

spanish use tracker dogs

nw settlers ring horses incorporated into indigenous culture and traidtion

wild animals as produtcs for econoimic motivation

wild animals in zoos/musuems to justfyign and glorify colonialism

49
Q

darwin effect on nature/culture divide

A

introduction of evolutionary thoery further divides man form aimal as hierarchy is palced;
savage are less viviilized as closer to animals in evolutionary tree

50
Q

how to analyze human realtions to animals?

A
  • possible through meaning, classificaiton and utility
  • food taboos (e.g. indian cattle)

OUR through structural practices over time

51
Q

ACHUAR

A

extensive knowlege of their environment and species but not governmetn by utlitarian or economic needs; classificaiton in nonwest based on corpus of idea

52
Q

rock creen hunters

A

northern manitoba;

huan animal catgerogies are continious

53
Q

pastoralism and nature/culture

A

human to human AND human to animal; cultural and political ecologies (fratkin 1997)

54
Q

bastotho and tribe

A
  • basthoto lbiestock owners; gender divisions and male labour

pigs are womens animals

cattle are mens animals and also represent retirement fund (both ECONOMIC and SYMBOLIC)

55
Q

geertze and balinese cockfights 1994

A

cocks tell story of self; animal as cultural analysis

56
Q

pets (mullins)

A

-animal as a commmoidity and family in west;
slaugherhouses in west moved away
- selling of boundary crossing; koko the gorilla

  • ecotourism and global traffic of exotic animals (HIPPOS IN COLOMBIA)
57
Q

sweden and the sami

A

right to herd reindeers; only given to sami

right to vote in sami parliament; depends on descent

boundary drawn between sami and swedes and state; different images of sami and swedes they cant coexist

this constricts and restricts idneity

occupy samle ecological landscape but different meanings and cultures attached to it

prohibitiono of sami language in public and forced marriage

58
Q

rules of being sami

A
  1. self identity
  2. you or grandparent grew up with sami in houshold

not blocked by glood or geneaoloy

59
Q

tim ingold

A

perception of environment 2000
- hunter gatehrers dont approach their environment as an external world of nature to be grasped in terms of a cultural design

  • challenges dualism of nature and culture in structuralist levi strauss analysis
  • he rejects western views and dualisms of humans being both persons and organisms and animals only organisms; different creatures have different points of views

landscapes are source of nourishment and known

60
Q

forest

A

is a parent; not just physical seeting

henc epersonhood is biological rather than culture

61
Q

mistassini cree

A

adrian tanner;
n.canada

pershood openyl equal to human,nonhuman, non animal

different is between person and person, not speciesis and specieis

62
Q

taskcape

A

where actiities modifying landscapes with symbolist of how the environment is adapted to cultured

63
Q

ingold on indigenous dwellers and land

A

land; sense of place; ancestral connections to land and acitivites are continous processes of he landscape

they have an ONTOLOGICAL relationship, as opposed to the modern EPISTEMOLOGICAL relationship

64
Q

ingolds argument on totemism and art

A

western notions of art as represetsentations

animality are not universal

in nonwestern/animist cultures; art not a representation but a reveal

65
Q

totemism (ingold) vs animism (ingold)

A

totemism; life alread given and concealed in land

animis; life is a generative form

animism and totwests are systems are WAYS of relating

66
Q

ojibwa N. America

A

assoiate of clans with species; linkage between people and land and ancestry ; are a totemic culture

  • no lineae descenet ;living beings draw existence from LAND
  • eixstence originated in the dreaming era
    hunting: human life on immortality of land; mutual interactions
  • shamnic use to liberate from body constraints and see corporetaily and shared spiritualy (are corporealy restrained)
67
Q

australian aboriginals

A

animic culture; life power id distributed among people who inhabit the land

  • systme of reciprocal interdiscpense
  • hunting as a circulation of vital force and regeneration
    henc ekilling is world renewing

people SHARE substience with life; .e..g man can claim affliciation and sharing of life with kangaroo; dont have to leave body for this mutual interaction

68
Q

ingold on hunting

A

in west; a way of securing lievelihood

in nonwest;
-dwelling on land; relationship to it as a sense of being

social anthropology 1007 (13 decks)

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