Human natures

Social Anthropology

Volumn 17, Issue 2, 2009, Pages 145-157

  Descola, Philippe ^a  

^a LABORATOIRE D ANTHROPOLOGIE SOCIALE   (France)

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[No Author keywords available]

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EID: 65749090369     PISSN: 09640282     EISSN: 14698676     Source Type: Journal    
DOI: 10.1111/j.1469-8676.2009.00063.x     Document Type: Article

References (21)

1. This article is a revised version of the inaugural lecture I delivered on 26 August 2008, at the 10th Biennial Conference of the European Association of Social Anthropologists in Ljubljana, Slovenia; my warmest thanks go to the President of the EASA, Professor Shalini Randeria, to the Head of the Local Organising Committee, Professor Rajko Muršič, and to the members of the EASA Executive Committee who invited me to speak and who made my stay in Ljubljana memorable and pleasurable.
2. Kemlin, É. 1999. Les Reungao. Rites agraires, songes et alliances: Une société proto-indochinoise du Viêt Nam au début du XX. siècle; textes réunis et présentés par Pierre Le Roux. Paris: École française d'Extrême-Orient, Collection réimpressions no. 11, p. 254, my translation.
3. For the Makuna, see Århem, Kaj. 1990. Ecosofía Makuna, in François Correa (ed.), La selva humanizada. Ecología alternativa en el Trópico hümedo colombiano, 105-22, 108-15. Bogota: Instituto Colombiano de Antropología. For theWari', see Vilaça, Aparecida. 1992. Comendo como gente: Formas do canibalismo wari', 55-63. Rio de Janeiro: Editora UFRJ.
4. Notoriously, of course, Lucien Lévy-Bruhl; for instance, in Les fonctions mentales dans les sociétés inférieures (1910. Paris: Librairie Félix Alcan, p. 79). p. 79).
5. Hutchins, E. 1980. Culture and inference: A Trobriand case study. Cambridge, MA: Harvard University Press.
6. Sperber, D. 1974. Le symbolisme en général, 106-7. Paris: Hermann.
7. Descola, Ph. 1994. In the society of nature: A native ecology in Amazonia (tr. N. Scott). Cambridge: CambridgeUniversity Press; Descola, Ph. 1996. The spears of twilight. Life and death in the Amazon jungle (tr. J. Lloyd). London: Harper Collins.
8. Berque, A. 1986. Le sauvage et l'artifice. Les Japonais devant la nature. Paris: Gallimard; Malamoud, C. 1989. Cuire le monde. Rite et pensée dans l'Inde ancienne. Paris: La Découverte.
9. This refers to all brands of what was formerly called 'vulgar materialism', whether of Marxist inclination (for instance, Meillassoux, C. 1975. Femmes, greniers et capitaux. Paris: François Maspero) or belonging to the school of 'cultural ecology' (for instance, Harris, M. 1974. Cows, pigs, wars and witches: The riddles of culture. New York: Random House).
10. See, for instance, Frazer, who was followed on that point by some of the great names of British functionalist anthropology (Frazer, J. G. 1922. The golden bough. A study in magic and religion. Abridged edition. London: Macmillan).
11. Durkheim, É. 1960 (1912). Les formes élémentaires de la vie religieuse. Le système totémique en Australie. Paris: Presses Universitaires de France. Or Durkheim, É. and M. Mauss, 1903. 'De quelques formes primitives de classification. Contribution à l'étude des représentations collectives', Année sociologique 6: 1-72.
12. Boyer, P. 1996. 'What makes anthropomorphism natural: Intuitive ontology and cultural representations', Journal of the Royal Anthropological Institute (N.S.) 2: 83-97.
13. For a detailed analysis of the four modes of identification, see Descola, Ph. 2005. Par-del à nature et culture. Paris: Gallimard. For a synthesis in English, Descola, Ph. 2006. 'Beyond nature and culture: The 2005 Radcliffe-Brown Lecture in Social Anthropology', Proceedings of the British Academy 139: 137-55.
14. Viveiros de Castro, E. 1996. 'Os pronomes cosmológicos e o perspectivismo ameríndio', Mana 2 (2): 115-44, 129.
15. Århem, Kaj. 1996. The cosmic food web: Human-nature relatedness in the Northwest Amazon, in Ph. Descola and G. Pálsson (eds.), Nature and society: Anthropological perspectives, 185-204, 190. London: Routledge.
16. See the excellent critique of metaphorical projection by Ingold, T. 1996. Hunting and gathering as ways of perceiving the environment, in R. Ellen and K. Fukui (eds.), Redefining nature. Ecology, culture and domestication, 117-55. Oxford, Berg.
17. As E. Viveiros de Castro pointed out in A inconstância da alma selvagem, e outros ensaios de antropologia (2002. São Paulo: Cosac & Naify, pp. 375-6).
18. Ingold, T. 1994. Humanity and animality, in T. Ingold (ed.), Companion encyclopedia of anthropology: Humanity, culture and social life, 14-32, 19. London: Routledge. Fortunately there are notable exceptions, such as J. Proust, who sets forth the minimal requirements that a structure must respond to so as to constitute a mind, whatever its physical support (1997. Comment l'esprit vient aux bêtes. Essai sur la representation. Paris: Gallimard).
19. Griffin, D. P. 1991. Progress towards a cognitive ethology, in C. A. Ristau (ed.), Cognitive ethology. The minds of other animals, 3-17. Hillsdale, NJ: Lawrence Erlbaum.
20. Griffin, D. P. 1976. The question of animal awareness: Evolutionary continuity of mental experience. New York: Rockfeller University Press.
21. For instance, Cosmides, L. and J. Tooby. 1994. Origins of domain specificity: The evolution of functional organization, in L. A. Hirschfeld and S. A. Gelman (eds.), Mapping the mind. Domain specificity in cognition and culture. Cambridge: Cambridge University Press. Or advocates of the 'optimal foraging theory', such as Kaplan, H. and K. Hill. 1985. 'Food sharing among Ache foragers: Tests of explanatory hypotheses', Current Anthropology 26: 223-39.