The savage in european social thought; A prelude to the conceptualization of the divergent peoples and cultures of Australia and Oceania

Borsboom, A.P.

doi:10.1163/22134379-90003278

Cited by 10 publications

(5 citation statements)

References 2 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…For example, during the Renaissance, the "others" were considered as demonic beings that needed to be saved from the darkness of paganism; during the Enlightenment, they were characterized as ignorant, technically and intellectually lagging behind European knowledge and in a "natural" state that was presented in opposition to Western "civilization" (Borsboom 1988). Later, during the 19 th century, with the geopolitical and economic expansion of Europe and the influence of the theory of evolution, the "others" became an example of the "previous ones"; examples of not fully evolved human societies linking evolved humans with the natural world (Bowler 1992).…”

Section: Defining "Small-scale Societies"mentioning

confidence: 99%

Small-scale societies and environmental transformations: coevolutionary dynamics

Reyes‐García¹,

Zurro²,

Caro³

et al. 2017

E&S

View full text Add to dashboard Cite

ABSTRACT. This editorial introduces the special feature of Ecology and Society entitled Small-Scale Societies and Environmental Transformations: Coevolutionary Dynamics. The contributions to this feature explore coevolutionary dynamics developed between small-scale societies and environmental features and the larger-scale effects of these interactions in spatial and chronological terms. Acknowledging the importance of small-scale societies in our evolutionary past and nowadays, contributions to this issue use insights from both archaeological and anthropological case studies, concepts, and methods. This editorial introduces the contributions in three different ways. We start by reviewing the use of the term "small-scale society" in the literature. Then, we briefly examine the concept of "co-evolutionary dynamics" by providing examples of how the process operates between past and present small-scale societies and their surrounding environments. In the last section, we introduce each of the papers.

show abstract

Section: Defining "Small-scale Societies"mentioning

confidence: 99%

Small-scale societies and environmental transformations: coevolutionary dynamics

Reyes‐García¹,

Zurro²,

Caro³

et al. 2017

E&S

View full text Add to dashboard Cite

show abstract

“…Western conservation models are based upon a number of quite simple assumptions which include, among other things, (1) an understanding that things need to be conserved or, put in other terms, an understanding that things have been depleted (see Carr and Main 1973;Hudson 1986;Johannes and MacFarlane 1991); (2) a recognition of a causal relationship between the degree of human action and the extent of environmental degradation; (3) a belief that humans can be instrumental in the process of replenishment 11. A number of anthropologists link this idea of indigenous peoples belonging to nature to Rousseau's concept of the 'noble savage' (see Fabian 1983;Cowlishaw 1987;Beckett 1988;Borsboom 1988;Lattas 1990;Sackett 1991).…”

Section: Local Knowledges and Knowledgeable Localsmentioning

confidence: 99%

Homo Nullius or `Where Have All the People Gone‘? Refiguring Marine Management and Conservation Approaches

Pannell

1996

Australian J of Anthropology

View full text Add to dashboard Cite

In Australia, much has been said and written about recent events which finally brought about the rejection of the Western legal concept of terra nullius. The legal recognition of native title in Australia and elsewhere, does not necessarily signify a corresponding and dramatic change in the social status and political position of indigenous peoples. This discontinuity between legal and social discourses is particularly evident when it comes to matters concerning conservation, resource management and sustainable development in a marine environment. All too often in these situations indigenous peoples are ignored and their concerns are dismissed as obstacles to development. They are, to all practical extents and purposes, homo nullius. Drawing upon a range of material from Indonesia and Australia, I argue that in order to understand the phenomenon of homo nullius it is instructive to examine the way we and others think, talk and write about such things as the sea, marine species and the indigenous peoples who possess and use these spaces and resources. In this connection, I focus upon two particular discourses which not only inform marine management and conservation approaches but which also have a tendency to create similar kinds of effects in terms of power, knowledge and agency.

show abstract

“…For example, Native Americans were depicted variously in anglo literature as noble and/or ignoble savages. The &dquo;noble savage&dquo; was a mythical creation: childlike, innocent, free, natural, and athletic; the &dquo;ignoble savage&dquo; was dirty, promiscuous, cruel, dumb, and overweight (Borsboom, 1988). This hegemony of nostalgia for images and performances of &dquo;savages&dquo; by non-native culture in part legitimated the process of civilization: the positive attributes of Native Americans were idealized, while the negative was used as an excuse to annihilate.…”

Section: Prophecies and Good Luckmentioning

confidence: 99%

Cultural Performance and Sport Mrscots

Slowikowski

1993

Journal of Sport and Social Issues

View full text Add to dashboard Cite

Various arguments against Native American mascots have used assumptions based on similar critiques such as those connected to discourse about colonialism, racism and white hegemony (e.g., Hewitt, 1991; Schultz, 1991; Monaghan, 1992). While these criticisms are very justified, in this essay, the cultural roots, symbolism and performance of sport mascots will be considered as they have been articulated to the symbolic production of cultural narratives such as "good luck"; "authenticity"; and "nostalgia." First, classicist David Sansone's (1988) ideas concerning the origin of sport will be discussed as they may be connected to present-day sport mascot rituals. The essay then uses the symbolic anthropological construct of "cultural performance" to explore the ideologies of sport mascots in today's culture.

show abstract

The savage in european social thought; A prelude to the conceptualization of the divergent peoples and cultures of Australia and Oceania

Cited by 10 publications

References 2 publications

Small-scale societies and environmental transformations: coevolutionary dynamics

Small-scale societies and environmental transformations: coevolutionary dynamics

Homo Nullius or `Where Have All the People Gone‘? Refiguring Marine Management and Conservation Approaches

Cultural Performance and Sport Mrscots

Contact Info

Product

Resources

About