Movement and space: Andamanese cartography

Pandya, Vishvajit

doi:10.1525/ae.1990.17.4.02a00100

Cited by 65 publications

(22 citation statements)

References 16 publications

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“…experience them differently and inhabit distinct sensorial worlds' (Low and Lawrence-Zú ñ iga 2003, 4). Pandya (1990) is interested in body movement in the construction of place and space, and her way of conceptualizing space is to see it as motion rather than a container. Speaking of actors' 'mobile spatial field' means to focus on the way people create space and places by moving through them.…”

Section: Discussion á Connecting Bodies and Surroundingsmentioning

confidence: 99%

Embodied spaces in the making: visually impaired people, bodies and surroundings

Anvik

2009

Scandinavian Journal of Disability Research

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This article looks closer into the various ways visually impaired people make their own space through practice. Space-making is not necessarily dependent on sight. Use of other senses, such as hearing, smell or touch, is equally important, but these senses are often missed when the point of departure is to view our surroundings as something we see, not something we construct and live in, or, embody. The focus of this article will be on people with visual impairment and the complex and diverse ways in which they relate to and experience the spatial world. The article is based on my PhD project, entitled 'Living with visual impairments Á visual impairment as experience'. The project seeks to gain insight into how living with visual impairment is experienced. Such knowledge has been attained through a study involving fieldwork in everyday life situations with people with visual impairments.

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Section: Discussion á Connecting Bodies and Surroundingsmentioning

confidence: 99%

Embodied spaces in the making: visually impaired people, bodies and surroundings

Anvik

2009

Scandinavian Journal of Disability Research

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“…We know as we go’ (Ingold, 2000, 229; see also Eves, 1997). The ‘topokinetic’ nature of knowledge through movement is now apparent in the deep epistemological embeddedness of trails in a wide variety of cultures around the world, including, for example: Native American Trails; Aboriginal dreaming tracks; and Incan ceque (Apple, 1965; Parmentier, 1987; Pandya, 1990; Earle, 1991; Folan, 1991; Fox, 1997; Abercrombie, 1998; Bauer, 1998; Castro, 1998; Evans, 1999; Layton, 1999; Stanford and Bradley, 2002; Green, 2006a; 2006b). Commenting on Native American maps, Peter Nabokov notes:…”

Section: Hodology – Knowledge Space and Trailsmentioning

confidence: 99%

Maps Narratives and Trails: Performativity, Hodology and Distributed Knowledges in Complex Adaptive Systems – an Approach to Emergent Mapping

Turnbull

2007

Geographical Research

107

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If maps are conceived as representations of reality or as spatially referenced data assemblages, a dilemma is raised by the nature of Indigenous knowledge traditions and multiple ontologies. How can differing knowledge traditions, differing ways of mapping be enabled to work together without subsumption into one common or universal ontology? The paper explores one way of handling this dilemma by reconceiving mapping and knowing performatively and hodologically. It is argued that one way in which differing knowledge traditions can interact and be mutually interrogated is by creating a database structured as distributed knowledge and emulating a complex adaptive system. Through focusing on the encounters, tensions and cooperations between traditions and utilising the concept of cognitive trails‐ the creation of knowledge by movement through the natural and intellectual environment – the socially distributed performative dimensions of differing modes of spatially organised knowledges can then be held in a dialogical tension that enables emergent mapping.

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“…This slows the pig and often it stands still due to acute pain experienced by its attempts to escape the hunters. The design of pig hunting arrows and the logic of inflicting violence in order to make things immovable are connected (Pandya, 1990). As Ongees say, 'Arrows do not kill but anchor down the pig in its forest where we are moving and looking to attack it -it becomes senseless, it stands still until we move close and end its ability to move away!…”

Section: Hunting Pigs: the Transformation Of Otherness Through Incorpmentioning

confidence: 99%

Making of the Other

Pandya

2000

Critique of Anthropology

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Ⅲ Based on field study and historical accounts, this article is an analysis of the symbolic construction of hostility and violent relations between Andamanese hunters and neighbouring settlers around the reserve forests. Using the culturally articulated notions of anger and peace, the article compares the event of pig hunting with Andamanese killing of outsiders. Are acts of violence a means of articulating the politics and mutually reflected images of the 'other' between Andamanese and outside settlers on the islands? Classical accounts of the Andaman Islands (Man, 1883; Portman, 1899;Radcliffe-Brown, 1964) relate that 12 groups of hunting and gathering negritos shared language and customs within the cluster of islands. Today about 450 hunting and gathering individuals survive. These individuals belong to one of two tribal groups, identified as Jarwas and Ongees. These two groups make up less than 0.32 percent of the Andaman Islands' population, and are surrounded by an ever-increasing non-tribal population known locally as 'settlers' (see Figure 1). The settlers began as small farmers and exploiters of the forest resources, but, over a period of time, they have become industrial and service workers in the towns. From the settlers' point of view, the 'tribal' population, protected and provided for by the government, is an irresolvable problem. Tribals were and are still seen as fundamentally different from settlers. According to a local settler: They [Jarwas] are distinctively different since they do not stay in one place and the only thing that can be predictable about them is that they will take lives. They kill animals to survive, have historically and some continue to be wild and violent, even towards the outsiders. They would kill us without a second thought. We on the other hand are not wild. We only sometimes kill animals!

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Movement and space: Andamanese cartography

Cited by 65 publications

References 16 publications

Embodied spaces in the making: visually impaired people, bodies and surroundings

Embodied spaces in the making: visually impaired people, bodies and surroundings

Maps Narratives and Trails: Performativity, Hodology and Distributed Knowledges in Complex Adaptive Systems – an Approach to Emergent Mapping

Making of the Other

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