Embracing Landscape: Living with Reindeer and Hunting among Spirits in South Siberia Selcen Küçüküstel (New York: Berghahn Books, 2021) 238 pp., ISBN 978-1-80073-062-5.
Embracing Landscape: Living with Reindeer and Hunting among Spirits in South Siberia is the result of extensive fieldwork conducted by cultural anthropologist Selcen Küçüküstel. Published in 2021, it offers a detailed exploration of the life of the Dukha. The Dukha, a Turkic nomadic people inhabiting the Hövsgöl region in northern Mongolia, view nature as a living being and treat all creatures with respect; this monograph reveals their view of the complex and intricate relationships between humans, animals, and nature.
Küçüküstel, born in Turkey, completed her postgraduate studies in social anthropology and obtained her PhD from Humboldt University in Berlin. Her research focuses on the reindeer herders and nomadic hunters, the Dukha of northern Mongolia, exploring the relationships between humans and animals, as well as indigenous concepts of domestication and wildlife in this community.
In addition to the preface, there is an Introduction titled “The Forest Is Watching You” (pp. 1–24). The book is structured into three main parts: the first part, “Taiga Embracing All” (pp. 27–43), describes the geographic and physical environment where animals and people coexist; the second part, “Living with Reindeer” (pp. 47–123), explores the relationship between the Dukha and their reindeer, including the chapters “Beyond Domestication: Nurturing Control,” “Seasonal Cycles and Migration in the Taiga,” “The Reindeer as an Intimate Partner,” and “Our Parents Know Everything Better”; and the third part, “Hunting Among Spirits” (pp. 127–204), addresses hunting and its role for the Dukha, confronting local ancestral traditions, with chapters such as “Respecting the Hunt,” “The Way We Hunt,” “Luck in Hunting and Divination,” “Hunting as a Way of Regulating the Relations,” and “Hunting Ban: Struggling in the Native Land.” The book concludes with a section that synthesizes the findings from her fieldwork and her reflections (pp. 205–209).
The book's interdisciplinary approach is evident in its combination of academic concepts with detailed ethnographic observations. For instance, in exploring the bond between the Dukha and their reindeer, the author combines anthropological theories on domestication (p. 11) with specific accounts of daily life within the community (p. 3). This approach provides a deeper understanding of how cultural practices and traditional beliefs shape interactions between humans and animals in the Mongolian taiga. The role of the landscape for the Dukha people and their need for reindeer to survive in their homeland centers on the debate about domestication. Instead of focusing solely on the domestication of wild animals, it analyzes how familiarity influences these dynamics. For example, in studying the Dukha–reindeer relationship, it shows how mutual knowledge and coexistence in the natural environment form their daily interactions (p. 12). This perspective challenges conventional categories by questioning the concepts of domestication and wilderness, offering a broader understanding of indigenous peoples’ struggles to preserve their way of life in the face of land exploitation for development (p. 52).
The text emphasizes the crucial role of the landscape as a fundamental element in human–animal relationships. It proposes that the landscape serves not only as a physical environment but also as a shared “home” for both parties, where preservation and sustainability are essential aspects of their mutual existence (p. 3). This approach challenges the conventional distinction between nature and culture, raising questions about what makes humans unique and how their influence impacts the planet, especially in the era of the Anthropocene (p. 4). Forests or the natural environment like taiga are considered more than just landscapes; they are living entities protected by guardian spirits, and human–animal relationships reflect this interdependence (p. 28). To fully understand the history of the Dukha and their reindeer, the author illustrates and presents a concept beyond the perspective of domestication, highlighting the deep significance of the reindeer for their survival and connection to their ancestral land.
Additionally, the book includes photographs documenting this process, showcasing the author's unique and dedicated work in capturing these dynamics. It also offers a clear and concise view of the history of these indigenous people (p. 18) and provides significant firsthand information through interviews and fieldwork observations. The book also highlights how closeness helps form meaningful relationships between humans and animals. It discusses not only the close relationship they have with reindeer but also with other animals, such as bears (p. 46) and dogs (p. 153), that coexist with the Dukha in the taiga.
The narrative of this book also highlights the concerning issue of the exclusion of indigenous peoples from their ancestral lands due to government policies and conservation efforts. This situation represents a clear violation of their fundamental rights, such as self-determination and sovereignty over their territories, leading to significant social and economic challenges for these marginalized communities, especially due to the hunting ban in their habitat (p. 197). Moreover, the author reflects on the privilege anthropologists have in experiencing and understanding diverse ways of life (p. 1), emphasizing the importance of understanding the animistic cosmology present in indigenous societies. Additionally, there is a palpable fear among older generations that the cultural traditions of the Dukha may disappear over time due to various factors (pp. 114, 120).
This book offers a deep and reflective view of the complex relationships between humans, animals, and the environment, vividly highlighted in the lives of the Dukha in Mongolia. It emphasizes a detailed analysis of Dukha cultural and ritual practices, exploring beyond theoretical concepts such as domestication and subsistence hunting, as well as human–animal interaction (p. 12). Furthermore, it provides a unique perspective on how indigenous communities face modern challenges, such as government pressure and adaptation to contemporary life, phenomena observed in various geographies around the world. Altogether, it results in an interesting, well-written, and vividly animated ethnography portraying the daily lives of Dukha families in northern Mongolia. In general, the book represents a valuable contribution to the fields of environmental and cultural anthropology, exploring the complex relationships between humans and animals, as observed in the case of the Dukha. This book is not only relevant for academics but also for a broader audience interested in this topic, especially since it is available in English, which broadens its reach and accessibility.
Marcia Alejandra Castro Sepúlveda
University of Szeged