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Allen Abramson and Martin Holbraad

How far is the ethnographic study of 'cosmologies' relevant to contemporary anthropology, and how might it illuminate understandings of the contemporary world? In this article we argue for a renewed anthropological interest in matters cosmological by seeking to disentangle the study of cosmology from the concomitants with which it was associated in earlier periods of anthropological research. In particular, we argue that an orientation toward cosmology continues to be of prime importance to the discipline insofar as it can be freed from its associations with holism and exoticism. The shift from 'high modernity' (in which orientations toward cosmos are variously constrained and circumscribed) to the flattening effects of the 'fluid' modernity of neoliberalism, we argue, has tended to thrust concerns with cosmic orders and dynamics back onto the forefront of people's lives. We end the article with a series of programmatic observations of how anthropologists might respond to these shifts, both ethnographically and analytically.

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Julián Antonio Moraga Riquelme, Leslie E. Sponsel, Katrien Pype, Diana Riboli, Ellen Lewin, Marina Pignatelli, Katherine Swancutt, Alejandra Carreño Calderón, Anastasios Panagiotopoulos, Sergio González Varela, Eugenia Roussou, Juan Javier Rivera Andía, Miho Ishii, Markus Balkenhol, and Marcelo González Gálvez

ANDÍA, Juan Javier Rivera, ed., Non-Humans in Amerindian South America: Ethnographies of Indigenous Cosmologies, Rituals and Songs , 396 pp., illustrations, bibliography, index. New York: Berghahn Books, 2018. Hardback, $135.00. ISBN

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Introduction

Anthropological Knowledge Making, the Reflexive Feedback Loop, and Conceptualizations of the Soul

Katherine Swancutt and Mireille Mazard

has been a major vehicle through which anthropology’s Judeo-Christian heritage ( Asad 1983 ) has filtered into indigenous cosmologies, introducing (among other things) views that the ‘transcendent’ soul is interior to the body. That these views are

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New Materialist Approaches to Fisheries

The Birth of “Bycatch”

Lauren Drakopulos

human-fish relations are “active sites of engagement”: fish are integral to all aspects of community and social life. As such, Todd argues, “fish pluralities” as Indigenous cosmology should inform ongoing processes of Indigenous-state reconciliation

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The Algebra of Souls

Ontological Multiplicity and the Transformation of Animism in Southwest China

Mireille Mazard

zongjiao ), which is commonly used among anthropologists and other visitors when discussing indigenous cosmologies in Yunnan. Zhou quickly corrected me: “We don’t call it primitive religion anymore. Now we use the term ‘nature religion’ [Ch. ziran zongjiao

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Technological Animism

The Uncanny Personhood of Humanoid Machines

Kathleen Richardson

transcultural and not unique to indigenous cosmologies. If robots can be humanoid and animate—if they offer the possibility of technological animism—what does this mean for animism and its associations with a mythical ‘nature’? Humanoid robots invite us to

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Sensory Perception of Rock Art in East Siberia and the Far East

Soviet Archeological “Discoveries” and Indigenous Evenkis

Donatas Brandišauskas

indigenous cultures, rock art sites stand as monumental and spatial manifestations and inspirations of indigenous cosmology and animistic worldview. Rock art sites also serves as the place for individual and communal empowerment as well as identity emplaced

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Dividing Worlds

Tsunamis, Seawalls, and Ontological Politics in Northeast Japan

Andrew Littlejohn

literature some identify as ‘the ontological turn’. Two terms and their relations require parsing here: ‘politics’ and ‘ontology’. Linking material-semiotic theories ( Haraway 1991 ; Latour 1993 , 2005 ; Law 2008 ; Mol 2003 ) and research on indigenous

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Portrait

J. D. Y. Peel

Marloes Janson, Wale Adebanwi, David Pratten, Ruth Marshall, Stephan Palmié, Amanda Villepastour, and J. D. Y. Peel

Edited by Richard Fardon and Ramon Sarró

impressive body of work that teaches us many lessons. I wish to emphasize a few of these lessons here. While his specific focus was on how the Yoruba reconciled and continue to reconcile the theologies of world religions with their indigenous cosmologies