Dreaming of dragons: on the imagination of real life

Ingold, Tim

doi:10.1111/1467-9655.12062

Cited by 86 publications

(40 citation statements)

References 23 publications

(48 reference statements)

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“…The point has been well made recently by Ingold and Fuentes that the imagination plays a critical role here (Ingold 2013; Fuentes 2014). Religious communities inherit potent ways of imagining what the world is like, beyond empirical reality: they inherit a different ‘way of seeing’.…”

Section: Internal Niche Constructionmentioning

confidence: 91%

“…By the ‘dis-arming’ of language through ritualization and rhythmic movement, within a communitarian framework of religious imperatives and imaginings, what we are here calling internal and external niche construction may produce at their intersection ‘hyper-place’, designating a common sense of oneness arising from within the diversity of life. Perhaps Tim Ingold gets it right when he defines the ‘grammar of representation’, which he links with science, as distinct from the ‘grammar of participation’, which he links with religion, in the following terms: ‘[w]e grow into the world, as the world grows in us’ (Ingold 2013, p. 746). But what might the implications be if it is through the ‘grammar of representation’ that the ‘grammar of participation’ is discerned?…”

Section: Internal Niche Constructionmentioning

confidence: 99%

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Niche construction, social cognition, and language: hypothesizing the human as the production of place

Davies

2016

Cult. Brain

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New data is emerging from evolutionary anthropology and the neuroscience of social cognition on our species-specific hyper-cooperation (HC). This paper attempts an integration of third-person archaeological and second-person, neuroscientific perspectives on the structure of HC, through a post-Ricoeurian development in hermeneutical phenomenology. We argue for the relatively late evolution of advanced linguistic consciousness (ALC) (Hiscock in Biological Theory 9:27–41, 2014), as a reflexive system based on the ‘in-between’ or ‘cognitive system’ as reported by Vogeley et al. (in: Interdisziplinäre anthropologie, Heidelberg, Springer, 2014) of face-to-face social cognition, as well as tool use. The possibility of a positive or negative tension between the more recent ALC and the more ancient, pre-thematic, self-organizing ‘in-between’ frames an ‘internal’ niche construction. This indexes the internal structure of HC as ‘convergence’, where complex, engaged, social reasoning in ALC mirrors the cognitive structure of the pre-thematic ‘in-between’, extending the bio-energy of our social cognition, through reflexive amplification, in the production of ‘social place’ as ‘humanized space’. If individual word/phrase acquisition, in contextual actuality, is the distinctive feature of human language (Hurford in European Reviews 12:551–565, 2004), then human language is a hyperbolic, species-wide training in particularized co-location, developing consciousness of a shared world. The humanization of space and production of HC, through co-location, requires the ‘disarming’ of language as a medium of control, and a foregrounding of the materiality of the sign. The production of ‘hyper-place’ as solidarity beyond the face-to-face, typical of world religions, becomes possible where internal niche construction as convergence with the ‘in-between’ (world in us) combines with religious cosmologies reflecting an external ‘cosmic’ niche construction (world outside us).

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Section: Internal Niche Constructionmentioning

confidence: 91%

Section: Internal Niche Constructionmentioning

confidence: 99%

Niche construction, social cognition, and language: hypothesizing the human as the production of place

Davies

2016

Cult. Brain

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“…And this perhaps gives us a better way of understanding religious sensibility as a matter not of belief but of faith . Religious faith, as theologian Peter Candler puts it (: 30‐40), is founded in a grammar of participation, not of representation (see also Ingold : 746). It has nothing to do with holding beliefs about or concepts of the world and everything to do with corresponding with it.…”

Section: Back To Anthropologymentioning

confidence: 99%

On human correspondence

Ingold

2016

Royal Anthropological Inst

Self Cite

188

130

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In this article I offer an overture to social life, starting from the premise that every living being should be envisaged not as a blob but as a bundle of lines. I show that in joining with one another, these lines comprise a meshwork, in which every node is a knot. And in answering to one another, lifelines co‐respond. I propose the term ‘correspondence’ to connote their affiliation, and go on to show that correspondence rests on three essential principles: of habit (rather than volition), ‘agencing’ (rather than agency), and attentionality (rather than intentionality). I explain habit as ‘doing undergoing’, agencing as a process in which the ‘I’ emerges as a question, and attention as a resonant coupling of concurrent movements. I discuss the ethical and imaginative dimensions of correspondence under the respective rubrics of care and longing. Finally, I spell out the implications of a theory of correspondence for the way we approach classic themes of anthropological inquiry, including kinship and affinity, ecology and economy, ritual and religion, and politics and law. In a coda, I suggest that anthropology, too, must be a discipline of correspondence.

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“…To lead a life suitable to this thought, we must harmonize ourselves with those voices and listen and respond to what they are saying (Ingold 2013). This condition is relevant to our understanding of the sacred beings, within them the Rain God, which inhabit the landscape of a community.…”

Section: Introductionmentioning

confidence: 99%

The sanctuaries of the Rain God in the Mixtec Highlands, Mexico: a review from the present to the precolonial past

Osorio

Santoyo

2016

Water Hist

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This article focuses on the sanctuaries of the Rain God through time, paying particular attention to the devastations and the consequences that these sacred places suffered due to the colonization carried out by the Spaniards in 1521. The research refers to the cultural area of Mesoamerica, particularly the region of the Mixteca Alta in Oaxaca, Mexico. Vehe Savi (House of the Rain God) is the concept in mixtec language that refers to a sacred place where the indigenous communities perform rituals named ''Bringing the Rain''. As a result of the synergy between the Mesoamerican religion and the Christianity, the celebration of the ritual in the Vehe Savi (House of the Rain God) is part of the annual liturgical order of many communities in the Mixteca Alta. Records made by friars in colonial times tell us about the Houses of the Rain, from their perspective these sacred places were the houses of the demon, and they attached these with a negative symbolism. At the same time, interestingly, these colonial records show us the astonishment of the friars for these places that were uncommon for them. In such a way, this article integrates the knowledge and experiences of the Ñ uu Savi People, about the Vehe Savi (House of the Rain God), with descriptions that were written by the friars in colonial documents, and cultural manifestations from precolonial past such as ancient books (codices) and stone monuments, in order to talk about the historical depth of these sacred places and religious manifestations. The Vehe Savi and the ritual of Bringing the Rain are essential elements of the religion of the indigenous peoples in the Mixtec Highlands, but at the same time, the negative symbolism imposed during colonial period persists in many people with different background. For this reason, it is fundamental their recognition and respect as part of this multicultural world, where we belong as human beings.

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Dreaming of dragons: on the imagination of real life

Cited by 86 publications

References 23 publications

Niche construction, social cognition, and language: hypothesizing the human as the production of place

Niche construction, social cognition, and language: hypothesizing the human as the production of place

On human correspondence

The sanctuaries of the Rain God in the Mixtec Highlands, Mexico: a review from the present to the precolonial past

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