Beyond Nature and Culture

Author(s):  
PHILIPPE DESCOLA
Keyword(s):  

This chapter discusses the concepts of nature and culture. It reveals that Radcliffe-Brown had a poor opinion of the concept of culture; he neglected to consider that the concept of nature was no more concrete or directly observable than ‘culture’. The chapter shows that other civilisations were able to adopt a variety of ways to distribute qualities to beings in the world, thus resulting in forms of discontinuity and continuity between humans and non-humans. It stresses that people should treat the modern ontological grid — moral singularity versus physical universality — as one of several other formulae employed to describe the structures of the world.

Sociologus ◽  
2021 ◽  
Vol 71 (1) ◽  
pp. 73-92
Author(s):  
Guido Sprenger

The term “animism” is at once a fantasy internal to modernity and a semiotic conduit enabling a serious inquiry into non-modern phenomena that radically call into question the modern distinction of nature and culture. Therefore, I suggest that the labelling of people, practices or ideas as “animist” is a strategic one. I also raise the question if animism can help to solve the modern ecological crisis that allegedly stems from the nature-culture divide. In particular, animism makes it possible to recognize personhood in non-humans, thus creating moral relationships with the non-human world. A number of scholars and activists identify animism as respect for all living beings and as intimate relationships with nature and its spirits. However, this argument still presupposes the fixity of the ontological status of beings as alive or persons. A different view of animism highlights concepts of fluid and unstable persons that emerge from ongoing communicative processes. I argue that the kind of attentiveness that drives fluid personhood may be supportive of a politics of life that sees relationships with non-humans in terms of moral commitment.


2021 ◽  
pp. 1-15
Author(s):  
Sarah de Barros Viana Hissa

Antarctica differs from all other regions in the world, not only from its unique geography, but also in the way humans understand it and have incorporated it into global relations. Considering Antarctica's distinctive landscapes and human relations, this paper discusses aspects of how time is humanly perceived in Antarctica. Basing on elements from different human occupations, nineteenth-century sailor-hunters and current incursions, this discussion approximates different historical groups in their experiences of Antarctica, connecting their personal lives, past and present. Meanwhile, also put into issue are the dualities that separate nature and culture, physical and relative time, and past and present, as well as the related notions of time in itself, perceived time speed and internal time consciousness.


2019 ◽  
pp. 100-103
Author(s):  
Gro Lauvland

Our understanding of the world is manifested in what we make and produce. Through the last 250 years there has been a change in the understanding of man´s place in the world. Our way of building is characterized by market economy and controlled production processes — as if we can control everything through our consciousness. Both the given nature and what is transferred to us through history, are regarded as resources made for us. Today our understanding of the world makes the cities more and more similar. This understanding of nature and culture challenges our human conditions. As human beings, we are embedded in the place, according to both Martin Heidegger and Maurice Merleau-Ponty. In line with their understanding the Norwegian architect and theorist Christian Norberg-Schulz argued, for instance in Stedskunst (1995), that it is the qualities of the place we identify with, and which makes it possible for us to feel at home.


2014 ◽  
Vol 26 (31) ◽  
pp. 217-229
Author(s):  
Małgorzata Krzysztofik

Time, as everybody knows, is the primary category of culture. Human’s altitude to the time determines how we see ourselves, the world and why we choose various activities. Entire scientific description of every culture has to contain characteristics of the specific time structure. One of the most important problems the answers to which we should search between texts of culture, is the axiology of the particular streams of the culture time. The article presents multifaceted characteristics of category of anthropological time in two calendars printed in Gdansk in the 17th century (for years 1652 and 1664). Questions about measure, pace, rhythm and axiology of human time are asked. The paper presents a discussion of typical characteristics of chronosophy of that epoch, anisotropy, which is a stream of many kinds of time flowing in parallel and in interaction with each other. The Christian concept of time which can be found in both calendars is decribed. Also rhythms of nature and culture (cycle of liturgical festivals) that regulate anthropological time are presented; how three dimensions of human experience of time (past, present, future) go together. Characteristics of axiological aspect of human time which has complex relations with numerous temporal structures and streams of time are given. Evidence that axiology of human time—oscillating between sacrum and profanum, between divine order and devil’s order, between human activity and God’s intervention – is given with regard to theological dimension in Stefan Furman’s calendariography as it is concentrated on reality out of this world. In theological perspective meaningful becomes the experience of earthly life, which gives every human being a chance to choose the good or the bad path of life, whilst they look for the redemption.


2015 ◽  
Vol 8 (1) ◽  
pp. 3-11 ◽  
Author(s):  
Basia Nikiforova

The paper deals with the concept of matter manipulation and its vitality in the Brothers Quay’ works. The matter manipulation is not limited to the actual “matter”. Brothers Quay perceive the acting “matters” as symbols and signs of human activities and relationships. For them, there is no fundamental difference between “matters” and living beings inhabiting their films. Matter manipulation is the process of “machine” production, reproduction, destruction, repair and deconstruction. The creation process acts as a magic spell, in which objects are transformed into something else. The Street of Crocodiles (1986) is an example of deep understanding of lifelessness as a mask, a kind of conspiracy, behind which unknown life forms hide. Brothers Quay’ creative works tell us about autonomous existence of objects beyond their direct utilitarian purpose. The article will be devoted to such problems as synergistic vision of the world in which the material and the spiritual are inseparable. Despite the paradox of visual embodiment, it fits into a philosophical metatheory of the “new materialism”, which transversely crosses streams of matter and mind, body and soul, nature and culture. The legacy of Brothers Quay open to us the world of ordinary, “banal” things, signs of time on their body shell, in contradiction with the dominance of endless consumption of new, intrusive advertising and cult of youth, in which there is no room for “sign of the times”. Santrauka Straipsnio objektas – manipuliavimo materija ir jos vitališkumo koncepcija brolių Quay darbuose. Manipuliavimas materija neapsiriboja tikrąja „materija“. Broliai Quay veikiančiąją „materiją“ supranta kaip žmonių veiklos bei santykių simbolius ir ženklus. Jų manymu, nesama esminio skirtumo tarp „materijos“ ir gyvų būtybių jų filmuose. Manipuliavimas materija – tai „mašininio“ produkavimo, reprodukavimo, destrukcijos, taisymo ir dekonstravimo procesas. Kūrybos procesas – tai tarsi magiškas akimirksnis, kurio metu objektai transformuojami į kažką kita. Krokodilų gatvė – tai negyvybingumo kaip kaukės, tam tikros konspiracijos, anapus kurios glūdi nepažintojo gyvenimo formos, gilaus supratimo pavyzdys. Brolių Quay kūrybos darbai byloja apie autonomišką objektų egzistenciją anapus jų tiesioginių utilitarinių tikslų. Straipsnis skirtas tokioms problemoms, kaip sinergetinis pasaulio, kuriame materija ir dvasia yra neatsiejamos, matymas. Nepaisant vizualiojo įkūnijimo paradokso, jis pritaikomas „naujojo materializmo“ filosofinei metateorijai. „Naujasis materializmas“ skersai išilgai kerta materijos ir sąmonės, kūno ir sielos, gamtos ir kultūros klodus. Brolių Quay palikimas atveria įprastinių, „banalių“ daiktų pasaulį, laiko ženklus jų kūniškumo lentynoje, visa tai priešpastatydamas neišsenkančiam naujosios įkyrios reklamos ir jaunystės kulto vartojimo dominavimui – pastarojo sąlygomis nesama vietos „laiko ženklų“ kambariui. Reikšminiai žodžiai: animacija, broliai Quay, Vidurio ir Rytų Europa, Gilles'is Deleuze'as, mašina, manipuliavimas, medžiaga, vitališkumas


2017 ◽  
pp. 147-166
Author(s):  
James Miller

An ecological civilization is one in which the social, cultural, and political order is rooted in the capacity of nature to promote the flourishing of the human species. The Daoist tradition offers four insights that can help promote this: (1) an aesthetics of flourishing founded on the practical experience of the world in the body; (2) an ethic of flourishing founded on the mutual porosity and vulnerability of the world and the body; (3) a politics of flourishing founded on a democracy of local contexts; (4) a spirituality of flourishing founded on religious themes of consumption, violence, death, and transcendence. Altogether this produces a vision of flourishing based on overcoming the modern dichotomies of self and world, matter and spirit, nature and culture.


Author(s):  
Kari Jæger ◽  
Guðrún Helgadóttir

Abstract Landsmót (the National Championship of the Icelandic horse), the main equestrian event in Iceland, provides an opportunity to present Icelandic nature and culture in many ways, through horses, clothing, equipment and food. Landsmót is a biennial sports event which has become a meeting place for local and national participants (audience and volunteers) and also international audiences and volunteer tourists. It provides access to what is commonly termed 'the world of the Icelandic horse'. The findings in this chapter are based on interviews with volunteers and fieldwork at the Landsmót event at Hólar, Iceland, in 2016. There were two types of volunteers at the event: volunteer tourists who signed up due to their interest in the core activity; and members of local non-profit associations that took on tasks for the event as a fundraising activity. The findings suggest that these two groups require different volunteer management approaches and that a clearer strategy for managing international volunteer tourists is needed to meet their needs and expectations of the event community and to facilitate their co-creation of memorable experiences.


2016 ◽  
Vol 20 (3) ◽  
pp. 272-285 ◽  
Author(s):  
Fabrizio Frascaroli

An association between the sacred and places or natural features is known in virtually every part of the world. Some tangible implications of this link, however, have been brought to the forefront only in recent years. Ecological and anthropological studies are demonstrating that not only are sacred places frequently found near major landmarks; these revered patches of land—commonly named “sacred natural sites”—also tend to shelter significant biological and cultural diversity. Therefore, these areas represent crucial conservation hotspots. Here, I use findings from my research in Central Italy to discuss the concept of “sacred natural site” from the perspective of emerging theories of biocultural diversity. In particular, I suggest that a biocultural view of these sites defies typical dichotomizations of Western modernity. The manifestation of the sacred in the world can thus be seen as a foundational moment that embraces and supersedes both of the opposite poles of nature and culture, and is cyclically reenacted through ritual. I conclude that ritual and processual interplays between humans and non-humans are crucial for sustaining the resilience of these sites.


Author(s):  
Abdul Jalil ◽  
St. Aminah

Language is not as a communication tool, but also as a tool for human to think in an effort to understand the world. The use of language in people's lives is a part that is reflected as a result of culture including the culture of communication. Regarding the relationship between language and gender is never separated from cultural factors, because there are factors that cause the division of roles based on sex, because a language contains concepts, terms, and symbols that indicate appropriate behavior for men and women. This treatment is different due to social behavior and appears in language symbols. Gender in people's lives gives their respective roles, as cultural ideas that define different roles in both the public and domestic spheres. The view of the universalism of dichotomy between men and women originating from nature and culture, as well as differences in domestic and public roles has been aborted by ethnographic evidences, and at the same time opened up new facts that the dichotomy between men and women is relative.


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