Cultural relativism and indigenous rights: Rethinking some dilemmas in applied anthropology (part 1)

2021 ◽  
Vol 37 (3) ◽  
pp. 16-19
Author(s):  
Marcus Colchester
2015 ◽  
Vol 10 (19) ◽  
pp. 4
Author(s):  
Laura Collin Harguindeguy

Si bien, prácticamente desde los albores de la disciplina, el relativismo cultural prescribía el respeto a las culturas otras, al menos desde hace cuatro décadas, con posterioridad a la reunión de Barbados, buena parte de los antropólogos hemos asumido, como parte de nuestra labor, la revalorización de las culturas étnicas. Esta tarea ha sido abordada tanto desde la academia como desde la antropología aplicada, con proyectos para el rescate del patrimonio cultural. Es más, en parte por nuestra labor, los propios pueblos indios tienden a identificar patrimonio cultural, cultura e identidad. En el artículo se argumenta en torno a la necesidad de superar esta visión folclórica de la cultura y la identidad, para transitar a la revaloración de las lógicas implícitas, como parece hacerlo la propuesta del buen vivir. FOLKLORIC IDENTITY AND RECLAIMING GOOD LIVING Cultural relativism has prescribed respect for other cultures practically since its beginning. In spite of this, at least since the last four decades, following the Barbados Meeting, a large number of anthropologists have taken on the revaluing of ethnic cultures as part of our work. Both academia and applied anthropology have approached this task with projects aiming to retrieve cultural heritage. Furthermore, it is in part due to our work as anthropologists that indigenous peoples have tended to identify cultural heritage, culture and identity. This article addresses the need to overcome a folkloric vision of culture and identity and thus move toward revaluing the implicit logic, as supported by the buen vivir ‘good living’ proposal.  


1960 ◽  
Vol 5 (6) ◽  
pp. 204-204
Author(s):  
DAVID P. AUSUBEL

2020 ◽  
Vol 4 (1) ◽  
Author(s):  
Catherine M. Febria ◽  
Maggie Bayfield ◽  
Kathryn E. Collins ◽  
Hayley S. Devlin ◽  
Brandon C. Goeller ◽  
...  

In Aotearoa New Zealand, agricultural land-use intensification and decline in freshwater ecosystem integrity pose complex challenges for science and society. Despite riparian management programmes across the country, there is frustration over a lack in widespread uptake, upfront financial costs, possible loss in income, obstructive legislation and delays in ecological recovery. Thus, social, economic and institutional barriers exist when implementing and assessing agricultural freshwater restoration. Partnerships are essential to overcome such barriers by identifying and promoting co-benefits that result in amplifying individual efforts among stakeholder groups into coordinated, large-scale change. Here, we describe how initial progress by a sole farming family at the Silverstream in the Canterbury region, South Island, New Zealand, was used as a catalyst for change by the Canterbury Waterway Rehabilitation Experiment, a university-led restoration research project. Partners included farmers, researchers, government, industry, treaty partners (Indigenous rights-holders) and practitioners. Local capacity and capability was strengthened with practitioner groups, schools and the wider community. With partnerships in place, co-benefits included lowered costs involved with large-scale actions (e.g., earth moving), reduced pressure on individual farmers to undertake large-scale change (e.g., increased participation and engagement), while also legitimising the social contracts for farmers, scientists, government and industry to engage in farming and freshwater management. We describe contributions and benefits generated from the project and describe iterative actions that together built trust, leveraged and aligned opportunities. These actions were scaled from a single farm to multiple catchments nationally.


1956 ◽  
Vol 3 (3) ◽  
pp. 154-160
Author(s):  
John J. Honigmann
Keyword(s):  

2020 ◽  
pp. 7-18
Author(s):  
Marek Błaszczyk

The article aims to show the main aspects of Michel de Montaigne’s philosophy of man, exposing the existential themes presented in it. The paper presents Montaigne’s critique of speculative (academic) philosophy, his reluctance to construct a philosophical system, to describe and explain human life experience as a whole. The article emphasizes that the French philosopher appears as a defender of religious tolerance, a spokesman of dialogue and cultural relativism, and also – considering the existential themes of his work (the problem of loneliness, moral values or art of living) – that he may be considered a pioneer of existential philosophy.


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