Images of Nature and Society in Amazonian Ethnology

Castro, Eduardo Viveiros de

doi:10.1146/annurev.anthro.25.1.179

Cited by 214 publications

(110 citation statements)

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“…Isso nos permite destacar os mitos como regras culturais (códigos de ética) que atuam no sentido de estabelecer limites e conduzir a ação social dos caçadores. A transgressão das regras culturais da caça pode provocar doenças espirituais (doenças de encante), cujos sintomas incluem a ocorrência de alucinações, fortes dores de cabeça e no corpo e estados febris, que devem ser tratados por meio de receitas ou rituais específi-cos. Na região amazônica, são bastante conhecidas as representações que certos animais possuem na reprodução da vida física e cultural das populações locais (Viveiros de Castro, 1996a;Descola, 1998;Lima, 2008;Barros, 2011). Na abordagem de Lima (2008), as cobras são protagonistas dos mitos sobre a caça entre os Katukina de duas terras indígenas localizadas no Acre, que as cultuam como forma de acesso aos conhecimentos xamânicos e, ao mesmo tempo, temem matá-las ou maltratá-las para não correr o risco de ficarem expostos à sua vingança.…”

Section: O Universo Da Caçaunclassified

“…(Posey, 1992;Balée, 1994;Viveiros de Castro, 1996a;Berkes, 1999;Costa-Neto, 2000;Folke, 2004;Barros, 2012; e outros). É partindo dessa perspectiva que os conhecimentos dos caçadores quilombolas de Joana Peres deveriam ser considerados no processo de elaboração de planos de manejo para a RESEX Ipaú-Anilzinho, uma vez que a mesma ainda encontra-se em fase de implementação.…”

Section: Cacetesunclassified

“…Na Amazônia, estudos de cunho etnoecológico com relação ao tema caça ainda são relativamente tímidos. Contudo, alguns esforços vêm contribuindo com abordagens sobre os conhecimentos e cosmologias de caçadores, como as investigações conduzidas, por exemplo, por Descola (1998), Fausto (2002), Viveiros de Castro (1996a;1996b), Pezzuti (2003), Campos (2008), Azevedo & Barros (2014). Esses estudos têm enfatizado cada vez mais a importância da Etnoecologia para a valorização dos saberes locais e uma gestão compartilhada dos recursos naturais.…”

Section: Introductionunclassified

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Sabedorias, cosmologias e estratégias de caçadores numa unidade de conservação da Amazônia

Figueiredo

Barros

2016

Desenvolv. Meio Ambiente

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Artigo recebido em 2 de outubro de 2015, versão final aceita em 20 de abril de 2016. RESUMO:A partir de uma abordagem etnoecológica, estudamos os saberes, as cosmologias e as estratégias de caçadores sobre a fauna silvestre de importância alimentar. O estudo foi conduzido junto a uma comunidade quilombola da Reserva Extrativista Ipaú-Anilzinho, no Pará, Amazônia brasileira. Utilizamos os métodos da observação participante e entrevistas semiestruturadas como mecanismos para alcançarmos os resultados, os quais analisamos a partir das perspectivas qualitativa e quantitativa. Nosso estudo demonstra que os conhecimentos tradicionais acerca dos recursos cinegéticos são fundamentais na vida dos quilombolas, uma vez que se vinculam aos processos de reprodução material e simbólica. Tais conhecimentos acerca da caça são, portanto, mediados tanto por elementos de ordem prática como de ordem cosmológica, devendo ser reconhecidos como parte do patrimônio cultural. Devem ser igualmente valorizados nos esforços de conservação e manejo da sociobiodiversidade na unidade de conservação estudada, contribuindo para o envolvimento da comunidade nas estratégias de intervenção.Palavras-chave: comida; quilombolas; caça; sociobiodiversidade; Amazônia. ABSTRACT:From an ethnoecological approach we study the knowledge, cosmologies and strategies of the hunters about the wild fauna of feeding importance. The study was conducted next to a quilombola community of Ipaú-Anilzinho's Extractive Reserve, State of Pará, Brazilian Amazon. We use the methods of participant observation and semi-structured interviews as mechanisms to achieve the results, which were analyzed under qualitative and quantitative perspectives. Our study shows that traditional knowledge about hunting resources are essential in the life of quilombolas, since they are linked to processes of material and symbolic reproduction. Those knowledges about hunting are therefore mediated by both elements of practical and cosmological order, should be recognized as part of the cultural heritage. They should also be recognized in the conservation and management efforts of sociobiodiversity in the protected area studied, contributing to the involvement of the community in the strategies of intervention.

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Section: O Universo Da Caçaunclassified

Section: Cacetesunclassified

Section: Introductionunclassified

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Sabedorias, cosmologias e estratégias de caçadores numa unidade de conservação da Amazônia

Figueiredo

Barros

2016

Desenvolv. Meio Ambiente

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“…I do not claim either that at the heart of Javanese sociality lies a dilemma between conviviality and predation. As Viveiros de Castro (1996) observes for Amazonia, the two modes do not refer to exclusive and formally opposed styles of sociality and/or frames of analysis. Rather, the two modes constantly invoke and elicit one another in the same way that masculinity is revealed by the eclipsing of femininity in one and the same androgynous person.…”

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The Sorcery of Gender: Sex, Death and Difference in East Java, Indonesia

Retsikas

2010

South East Asia Research

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Drawing on ethnographic material from East Java, Indonesia, this article examines the intersections of sorcery and gender and suggests that sorcery is a form of exchange, which, as well as inducing misfortune, pain and death, evinces gender. Key here are the invocation and inversion of marriage transactions and wedding rituals, and an underlying conception of the person as inherently androgynous. The article also calls for sorcery and other manifestations of violence to be moved away from the margins and towards the centre of anthropological descriptions of Javanese sociality.

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“…Adams lumps these various approaches, which for him are ultimately deriving from the cultural ecology of Julian Steward, under the term etic rationalism: specifically, one axiomatic part of cultural ecology that is repudiated in historical ecology concerns the concept of adaptation, whereby cultures "must first and foremost adapt themselves to the resources and opportunities of their particular environments, and this is the main explanation … for conspicuous differences between one culture and another " (1998:66). In the Amazon region, the adaptationist model has been referred to as the "standard" model (Stahl 2002;Viveiros de Castro 1996), and it still has its defenders (Headland 1997;Meggers 2001;Moran 1993). Likewise, systems ecology considers the environment and its physical constraints on organisms, their food supplies, and their populations to be hegemonic, selfsustaining, self-organizing entities.…”

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Time and Complexity in Historical Ecology

Balée¹,

Erickson²

2006

193

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HISTORICAL ECOLOGY IS a powerful perspective for understanding the complex historical relationship between human beings and the biosphere. The present volume proceeds from the axiom that humanity in its historic paths across earth has interceded in material and measurable ways in a biotic world that evolved previously by natural selection and other evolutionary forces, and that the changes thus imposed on nature have in turn been reflected in human cultures, societies, and languages through time. In effect, historical ecology encompasses the view that wherever humans have trodden, the natural environment is somehow different, sometimes in barely perceptible ways, sometimes in dramatic ways. The authors in this volume have been trained in various disciplines, including anthropology (especially the subdisciplines of archaeology and sociocultural anthropology), geography, plant genetics, integrative biology, and general ecology, and they recognize the interdependence of these fields in attempting to comprehend the effects and countereffects of human behavior in the lowlands of the New World Tropics (Neotropics). The Neotropics are the torrid zone of the New World, and the lowlands within them are tropical in climate, moist, usually heavily forested, and at altitudes below approximately 500 meters. As shown in this volume's case studies, the neotropical lowlands exhibit classic anthropogenic or cultural landscapes formed over thousands of years.Historical ecology is an interdisciplinary approach. It focuses on the historical landscape, a multidimensional physical entity that has both spatial and temporal characteristics and has been modified by human activity such that human intentions and actions can be inferred, if not read as material culture, from it. WILLIAM BALÉE AND CLARK L. ERICKSONThe landscape is like a text, but not one that is readily accessible to historians' and epigraphers' methods because it is not written in a decipherable script, but rather is inscribed in a subtle, physical sense by learned, patterned behavior and action-what anthropologists traditionally refer to as culture. Culture is physically embedded and inscribed in the landscape as nonrandom patterning, often a palimpsest of continuous and discontinuous inhabitation by past and present peoples. In contrast to text-based approaches, the historical perspective taken by practitioners of historical ecology also includes prehistory. This version of historical ecology is explicitly people centered or anthropocentric, in contrast to other human-environmental approaches that tend to reify extrahuman and noncultural phenomena, such as natural selection, kin selection, self-organization, climate change in prehistory, ecosystemic change in prehistory, and ongoing randomness of pattern and event in the environment (Botkin 1990; Egan and Howell 2001a, 2001b;Gunn 1994;Kohler and Gumerman 2000;Winterhalder 1994). Our historical ecology also stands in sharp contrast to the neoenvironmental determinism popular in archaeology today (deMenocal 2001;Fagan 199...

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Images of Nature and Society in Amazonian Ethnology

Cited by 214 publications

References 64 publications

Sabedorias, cosmologias e estratégias de caçadores numa unidade de conservação da Amazônia

Sabedorias, cosmologias e estratégias de caçadores numa unidade de conservação da Amazônia

The Sorcery of Gender: Sex, Death and Difference in East Java, Indonesia

Time and Complexity in Historical Ecology

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