evolution. He argues instead for “a biocultural view which rejects the dichotomous views of both emotion and the study of emotion.” According to this model, culture arises “from certain evolved features of the human species” (2017: 156–157), and cultural
A Naturalized Aesthetics and the Challenge of Modernism
Kuleshov effect. The chapter concludes with a discussion of affective mimicry, building on earlier chapters and aiming to “thicken” the explanation with the aid of both neuroscientific evidence and evolutionary theory. Chapter 6 provides a “biocultural
Hayder Al-Mohammad and David Lempert
There Is No Such Thing as a Social Science: In Defence of Peter Winch. Directions in Ethnomethodology and Conversation Analysis. Phil Hutchinson, Rupert Read and Wes Sharrock, Surrey: Ashgate, 2008, ISBN 978-0-7546-4776-8, 148pp., Hb. £50.
Biocultural Diversity Conservation: A Global Sourcebook. Luisa Maffi and Ellen Woodley, Washington, DC: Earthscan Publishers, 2010, ISBN 9781844079216, 282pp., Hb. £34.99.
The Heritage-scape: UNESCO, World Heritage, and Tourism. Michael A. Di Giovine, New York: Lexington Books, 2009, ISBN: 9780739114346, 519 pp., Hb. $95, Pb. $45.
Social, Historical, and Ecological Intersections between Asian Elephants and Humans
Humans and elephants have lived together and shared space together in diverse ways for millennia. The intersections between these thinking and feeling species have been differently explored, for different reasons, by disciplines across the sciences, humanities, and social sciences. Such disciplinary divisions, predicated on oppositions of human-animal and nature-culture, are integral to the configuration of modernist thought. However, posthumanist and biocultural thinking questions the underlying epistemological conventions, thereby opening up interdisciplinary possibilities for human-animal studies. In relation to issues of conflict and coexistence, this article charts the emergence of an interdisciplinary research program and discursive space for human-elephant intersections under the rubric of ethnoelephantology. Recognizing continuities between the sentient and affective lifeworlds of humans and elephants, the mutual entanglements of their social, historical, and ecological relations, and the relevance of combining social and natural science methodologies, the article surveys recent research from anthropology, history, and geography that exemplifies this new approach.
This article analyzes the psychological and neurological underpinnings of crime fiction and discusses the interrelation between cultural and biological-evolutionary determinants of fictions of detection. It argues that although crime fiction is a product of modern life conditions, it is also centrally fueled in the minds of viewers and readers by the mammalian dopamine seeking/wanting system developed for seeking out resources by foraging and hunting and important for focused mental and physical goal-directed activities. The article describes the way the working of the seeking system explains how crime fiction activates strong salience (in some respects similar to the effect of dopamine-drugs like cocaine, Ritalin, and amphetamine) and discusses the role of social intelligence in crime fiction. It further contrasts the unempathic classical detector fictions with two subtypes of crime fiction that blend seeking with other emotions: the hardboiled crime fiction that blends detection with action and hot emotions like anger and bonding, and the moral crime fiction that strongly evokes moral disgust and contempt, often in conjunction with detectors that perform hard to fake signals of moral commitment that make them role models for modern work ethics. The article is part of bio-cultural research that describes how biology and culture interact as argued in Grodal's Embodied Visions.
Eleanor Sterling, Tamara Ticktin, Tē Kipa Kepa Morgan, Georgina Cullman, Diana Alvira, Pelika Andrade, Nadia Bergamini, Erin Betley, Kate Burrows, Sophie Caillon, Joachim Claudet, Rachel Dacks, Pablo Eyzaguirre, Chris Filardi, Nadav Gazit, Christian Giardina, Stacy Jupiter, Kealohanuiopuna Kinney, Joe McCarter, Manuel Mejia, Kanoe Morishige, Jennifer Newell, Lihla Noori, John Parks, Pua’ala Pascua, Ashwin Ravikumar, Jamie Tanguay, Amanda Sigouin, Tina Stege, Mark Stege, and Alaka Wali
, local communities ( Cochran et al. 2008 ). Elsewhere we have argued that in situ, culturally grounded approaches to developing indicators of human well-being and coupled ecological resilience—what we term biocultural approaches—can lead to effective
The Role of (Liberated) Embodied Simulation
justice to the many ideas, principles, and strategies that Smith puts forward in an effort to build a naturalized approach to film and the arts. As a supporter and active practitioner of the “third-culture approach” and a follower of the biocultural turn
Between Movies and Mind, Affective Neuroscience, and the Philosophy of Film
refers to as a naturalized aesthetics of film, which sees cinema as a technocultural product of fundamental human capacities related to perception, cognition, and emotion. Taking a biocultural approach that examines the interrelationship between
People and Plants
Kay E. Lewis-Jones
(FAO) and “80% of the people in developing countries use wild plants (many of them efficacious) for their primary health-care” ( Smith et al. 2011: 2 ), the loss of biocultural diversity and changing land use has placed many plants in peril during the
J. Cristobal Pizarro and Brendon M. H. Larson
keystone species in this work connotes the meaning of “foundation” or “root” similar to the concept of biocultural keystone proposed by Ibarra et al. (2012) . Key species connote in turn the meaning of “unlocking” or “opening” (i.e., the gateways to new