Speaking the Devil’s language: Ontological challenges to Mapuche intersubjectivity

Course, Magnus

doi:10.1016/j.langcom.2012.10.003

Cited by 16 publications

(5 citation statements)

References 21 publications

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“…As has been noted in parts of Oceania (see, e.g., Robbins & Rumsey ), several scholars have discerned among Amerindian peoples a distinctive tendency to downplay the significance of individual intentions in interpretations of actions or utterances, or to construe persons as opaque rather than legible (e.g. Course ; Danziger ; Groark ; Walker ). If in Melanesia this accords with the pervasive cultural concern with concealment, the Amerindian variant might instead be interpreted in contrast to the emphasis on the legibility of the subject that James Scott () has shown to be one of the main goals of state‐building.…”

Section: The Logic Of Non‐equivalencementioning

confidence: 87%

Equality without equivalence: an anthropology of the common★

Walker

2020

Royal Anthropological Inst

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This article elaborates an Amazonian conception of the common and the challenge it poses to Western thinking about individualism and equality. It is suggested that a number of distinctive features of Amazonian Urarina sociality may have their basis in a shared refusal of factors that give rise to relations of equivalence between people. This kind of singularism, or 'individualism without individuals', results from an orientation to the common as a collective resource that is antithetical to property, in which subjectivity is shaped in relation to wider ecological and affective resources that are continuously and collectively produced. This embraces not only shared economic resources, such as land or game animals, but also ways of organizing and producing affective, cognitive, and linguistic relations, 'commonalities' of various kinds which never reduce differences to an abstract subject, such as the individual of liberalism or the collective of socialism.

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Section: The Logic Of Non‐equivalencementioning

confidence: 87%

Equality without equivalence: an anthropology of the common★

Walker

2020

Royal Anthropological Inst

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“…In psychological anthropology, intersubjectivity is usually presumed to be a human‐specific phenomenon (though see Course 2013). The species distinction is upheld whether intersubjectivity is understood as an inescapable engagement with Others as part of the phenomenological human experience or as a particular qualified achievement of enhanced mutual understanding between two or more subjects (I will keep both in play for this article, but see Duranti 2010).…”

Section: What Is It Like To Know and Be Known By Other Creatures?mentioning

confidence: 99%

“…Authors argue that we are more capable of embodied attunement with human and nonhuman others than typically “Western” or “modern” presumptions might allow (Argent 2012; Van Dooren, Kirksey, and Munster 2016). In this article, I am not going to pursue a discussion about what forms, or extents, of intersubjectivity are possible between species (as does, for example, Course 2013; Irvine 2008; Maurstad, Davis, and Cowles 2013; and others). I am drawn to a more conventionally anthropological frame of analysis.…”

Section: What Is It Like To Know and Be Known By Other Creatures?mentioning

confidence: 99%

Seeking contact: British horsemanship and stances toward knowing and being known by (Animal) others

McVey

2022

Ethos

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What is it like to know and be known by other creatures? And when do people place ethical importance on knowing or being known by other creatures in particular ways? This article brings ethnography of British equestrianism into dialogue with anthropological inquiries into the cultural variability of intersubjective understanding. I will show that riders' desire for authentic mutual understanding with horses is part of their critical relationship with the concept of representation. At the same time, riders' efforts to improve their perceptual "feel" in fact reinvigorate their requirement for a representational model of mind and a skepticism about their senses. To do justice to the distinctive experience of other-mindedness that this brings about, I will argue that comparisons between the knowability of minds in different cultural contexts are best forged in terms of varied stances toward intersubjectivity, rather than in terms of varied ethical expressions of underlying universal intersubjective states.

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“…There is emerging evidence for its existence elsewhere among Amerindian peoples, who have been shown to, for instance, downplay the significance of individual intentions in interpretations of actions or utterances (e.g. Danziger 2006, Groark 2013Course 2013).…”

Section: Managing Proximitymentioning

confidence: 99%

In defense of the heart

Walker¹

2022

HAU: Journal of Ethnographic Theory

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The concept of defence-respect is elaborated here as a cornerstone of Urarina ethics and politics and alternative to the concept of respect inherited from the Kantian tradition. While similarly expressing a kind of liberal and egalitarian ethos, it is founded on very different premises, for the worth of an individual has little to with their inherent dignity or membership of a common humanity, and emerges instead from concrete, practical knowledge in the context of an ongoing relationship.Defence-respect demands a willingness to take on responsibility for another's wellbeing and to abstain from certain forms of evaluation or judgement. It is not opposed to love or care, but as an art of diplomacy and civility and vehicle of moral power, proves crucial for the successful management of social distance.

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Speaking the Devil’s language: Ontological challenges to Mapuche intersubjectivity

Cited by 16 publications

References 21 publications

Equality without equivalence: an anthropology of the common★

Equality without equivalence: an anthropology of the common★

Seeking contact: British horsemanship and stances toward knowing and being known by (Animal) others

In defense of the heart

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