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Introduction: Modalities of planetary health and justice 导言:地球健康与正义的模式
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-09-17 DOI: 10.1111/aman.28007
Kathleen C. Riley
<p>The short essays in this Vital Topics Forum investigate how communicative modalities contribute to the construction of planetary health and justice “crises” as well as proposals for their “cures.” We explore the ways in which powerful signs (i.e., meaningful forms) have been forged, circulated, and interpreted within the planetary systems that humans have wrought over the last 10,000 years, more specifically beginning 500 years ago with European colonialism, and especially via neoliberal capitalism over the last 75 years. The shared understanding among the scholars writing here is that power-inflected semiotic modalities have been deployed to wrench economic resources, political/legal representation, and sociocultural dignity away from some while enriching, empowering, and valorizing others in ways that have impacted human health, environmental balance, and communal sovereignty at a planetary scale in a range of entangled ways. In brief, we are exploring how linguistic anthropologists can help diagnose a range of age-old injustices inherent in the dialogue as it has been scripted up until now and attempt to change the narrative going forward.</p><p>While we generally agree that the systems of human health, environmental balance, and sociocultural/political-economic justice are clearly enmeshed in a wide web of semiotic modalities, not all of us think it necessary, nor even possible, to create a single overarching model to examine how these systems and semiotic modalities operate. Instead, we are interested in ethnographically exploring a variety of net-makings, on the one hand, and a range of apparently haphazard assemblages, on the other, with an eye toward disrupting some of the globally dominant discourses of nongovernmental organizations (NGOs), governmental policymakers, elite spokespersons, scholars, and so forth and in support of alternative modalities for agentive bodies to speak justice into being in a range of environmental, social, economic, and political contexts. But before briefly introducing the contributions collected here, we begin with one brief and now all-too-familiar example of how myriad modalities may become entangled in the construction of planetary health and justice “crises” and “cures.”</p><p>Building on work initiated at the start of the pandemic by numerous scholars (e.g., Black, <span>2021</span>; Briggs, <span>2020</span>), we use the example of the COVID-19 pandemic to trace a few of the modal threads that entangle ecological, medical, and political-economic systems. This will allow us to unpack how various ideological understandings of the pandemic—its origins and nature as “crisis”—have been semiotically forged as well as how some “cures” have been articulated, communicated, and received, while alternative forms of care have been indexically erased or simply ignored as illegible.</p><p>First, consider how two discourses concerning the pandemic's origins represent long-standing political-economic tensions and s
话虽如此,还是让我来表演一下这个仪式吧(用标准的学术英语写成,没有声调和表情的辅助),希望它能对某些人有一些意义:"我在阿贝纳基民族的未受保护领地上写下这些文字,同时也承认,定居者建立的美加边界以北的奥达纳克阿贝纳基人已经对佛蒙特州承认密西科伊的阿贝纳基民族(ANM)为该领地的部落声索人提出了质疑,这一复杂情况目前仍是一场口水战,但却对阿贝纳基民族成员的狩猎/捕鱼权和筹资机会造成了精神和物质上的影响(勒鲁,2023 年)。我向所有为这场关于承认和赔偿的对话做出真诚贡献的人致敬,并希望我在此所说的话并非无足轻重"。
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引用次数: 0
Food (inter)activism in the Marquesas, French Polynesia 法属波利尼西亚马克萨斯群岛的食品(互)动主义
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-09-17 DOI: 10.1111/aman.28014
Kathleen C. Riley, Emily C. Donaldson
<p>Systems of planetary health and justice are entangled via many different modalities, including food and the language we use around and about it. Environmental balance and human health are both influenced by our foodways (the practices, ideologies, and institutions through which food is produced, distributed, and consumed) and a range of associated discursive practices (Cavanaugh & Riley, <span>2023</span>; Karrebæk et al., <span>2018</span>). Relatedly, social justice is both mediated by and facilitated through food and the social interactions that take place through and around it (Broad, <span>2016</span>; Dossa, <span>2014</span>). Above all, the listening, reciprocity, and connections embedded in the multisensory aspects of quotidian foodways shape and perpetuate broader understandings of health and the environment. Food (inter)activism (Riley & Paugh, <span>2019</span>) enlists food-related modes of social interaction in pursuit of food sovereignty, a goal that not only entails fair access to meaningful foodways but will also support environmental justice and health equity (Donaldson & Riley, <span>2023</span>).</p><p>This article offers a brief example of how the just production, circulation, and consumption of foods that are healthy for both the human body and the planet is being hampered by the slow violence (Nixon, <span>2011</span>; see also Perley, this forum) of gastrocolonialism (see Chao, this forum) and the disruption of local foodway interactions in te Henua ò te Ènana (the Land of the People, commonly known as the Marquesas), a remote archipelago in the semiautonomous collectivity of French Polynesia. Our work with te Ènana ò te Henua (the People of the Land, or Marquesans) has revealed how the semiotic expression and exchange of meanings relating to food and foodways frequently reflects shifting Indigenous identities and values, highlighting the confluences and conflicts between cultural traditions and global health advocacy. Marquesans do not simply accept or reject the health discourses promoted by the French medical establishment. They build new approaches to healthy eating based on scientific medicine, transmitted knowledge about food and the land, and their own personal experiences. More specifically, these transformations emerge from multisensorial engagements with food that support four modes of semiotic discourse: (1) about food—from words and recipes to food-related cartoons and cooking shows, (2) around food—activities in its presence such as fishing, marketing, cooking, and eating, (3) through food—the dishes and foodways that express cultural values, and (4) as food—speech genres such as gossip or curses that can nurture or poison interlocutors (Cavanaugh & Riley, <span>2023</span>; Riley & Paugh, <span>2019</span>).</p><p>We begin with a brief ethnohistory of how Western interventions have reshaped the Marquesas through the exploitation of marine resources (e.g., turtles and tuna) and arboricul
地球健康与正义系统通过许多不同的方式纠缠在一起,包括食物和我们围绕食物使用的语言以及关于食物的语言。环境平衡和人类健康都受到我们的饮食方式(生产、分配和消费食物的实践、意识形态和制度)以及一系列相关话语实践的影响(Cavanaugh &amp; Riley, 2023; Karrebæk et al.)与此相关的是,社会正义既以食物为媒介,也通过食物以及通过食物和围绕食物进行的社会互动而得到促进(Broad,2016;Dossa,2014)。最重要的是,日常饮食方式的多感官方面所蕴含的倾听、互惠和联系塑造并延续了对健康和环境的更广泛理解。食物(间)行动主义(Riley &amp; Paugh, 2019)利用与食物相关的社会互动模式来追求食物主权,这一目标不仅需要公平获得有意义的食物方式,还将支持环境正义和健康公平(Donaldson &amp; Riley, 2023)。本文以法属波利尼西亚半自治的偏远群岛 te Henua ò te Ènana(人民的土地,俗称马克萨斯群岛)为例,简要说明了对人体和地球健康有益的食物的公正生产、流通和消费是如何受到美食殖民主义(见 Chao,本论坛)的缓慢暴力(Nixon,2011 年;另见 Perley,本论坛)和当地食物方式互动的破坏的。我们与 te Ènana ò te Henua(土地上的人民,即马克萨斯人)的合作揭示了与食物和饮食方式有关的符号表达和意义交流如何经常反映出土著身份和价值观的变化,突出了文化传统与全球健康倡导之间的交汇和冲突。马克萨斯人并不简单地接受或拒绝法国医疗机构倡导的健康话语。他们根据科学医学、食物和土地的传承知识以及自己的亲身经历,建立了健康饮食的新方法。更具体地说,这些转变来自与食物的多感官接触,支持四种符号话语模式:(1)关于食物--从文字和食谱到与食物有关的漫画和烹饪节目;(2)围绕食物--存在于食物中的活动,如捕鱼、营销、烹饪和饮食;(3)通过食物--表达文化价值观的菜肴和饮食方式;以及(4)作为食物话语流派,如流言或诅咒,可以培养或毒害对话者(Cavanaugh &amp; Riley, 2023; Riley &amp; Paugh, 2019)。我们首先简要介绍了西方干预如何通过开发海洋资源(如海龟和金枪鱼)和种植树木重塑马克萨斯群岛的人种史、海龟和金枪鱼)和树艺产品(如面包果、椰子和诺丽果),同时通过强加外来饮食方式影响马克萨斯人。我们利用人种学研究的数据,说明新殖民主义资本主义如何继续影响不断发展、相互交织的村级实践以及有关人类健康、环境和文化主权的知识。最后,我们建议食品(跨)行动主义如何在马克萨斯群岛及其他地区促进地球健康和正义的再生。从殖民种植园和传统资源管理形式的破坏,到西方疾病(天花、麻风病、梅毒、流感、肺结核等)、工具和补贴食品(石油、糖、大米、肉类罐头等)的输入,世世代代不公正的全球化进程破坏了世界各地土著人的地球健康系统(环境和医疗)。在与欧洲人接触之前,马克萨斯人的社会是分层的,他们拥有复杂的食品生产和交换系统,这些系统植根于石板路、食品加工设施、巨大的石制提基圣像、巨石住宅和祭祀场所等网络化定居点(Dening,1980 年;Rollin,1974 年;Thomas,1990 年)。虽然一些劳动(包括捕鱼)是由专业人员进行的,但社会的大多数阶层都参与了从陆地和海洋中收获高价值食物的活动,从芋头和海龟到红薯和猪。最重要的主食是面包果,这是一种树木栽培作物,其果实每年要在大型公共土坑中储存数次。精英们将由此产生的发酵糊状物(可保存长达 20 年)作为补偿社区劳动和避免饥荒的资本,而饥荒是岛屿周期性干旱造成的持续威胁(Huebert &amp; Allen, 2020)。
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引用次数: 0
An ethnography of joy: Entrepreneurship among Latinx communities in East Los Angeles 快乐的民族志:东洛杉矶拉丁裔社区的创业精神
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-09-16 DOI: 10.1111/aman.28017
Yana Stainova

How do people living at the intersection of various forms of injury seek out collective experiences of joy? I explore this question through fieldwork with Latinx female and queer artists and entrepreneurs, some of them undocumented, who consciously seek out and enact joy in their communities in East Los Angeles. At the same time, these communities face gentrification, racism, and discrimination. I rest on joy as a conceptual framework that arises out of the analysis and theorizing of my interlocutors, who choose to push back against mainstream representations of their communities as exclusively defined by their suffering. This approach, or what I call “an ethnography of joy,” draws our attention to what joy does in a particular context, how it becomes politically meaningful, and how it intersects and interacts with other phenomena. For example, in this article, I explore the more capacious idea of joy through a particular angle that emerged in my ethnographic research: entrepreneurship, or small business ownership. A focus on entrepreneurship allows me to explore how my interlocutors summon the forces of neoliberalism to seek social mobility, belonging, and community activism.

生活在各种形式伤害交叉点上的人们如何寻求集体的快乐体验?我通过对拉美裔女性和同性恋艺术家及企业家(其中一些是无证人士)的实地考察来探讨这个问题,她们有意识地在洛杉矶东部的社区中寻找并创造快乐。与此同时,这些社区也面临着城市化、种族主义和歧视。我将 "快乐 "作为一个概念框架,它产生于我的对话者的分析和理论研究,他们选择回击主流社会对其社区的表述,认为这些表述完全是由他们的苦难所定义的。这种方法,即我所说的 "快乐民族志",让我们关注快乐在特定环境中的作用,它是如何变得具有政治意义的,以及它是如何与其他现象交织和互动的。例如,在这篇文章中,我将通过人种学研究中出现的一个特定角度:创业精神或小企业所有权,来探讨快乐这一更为宽泛的概念。通过对创业的关注,我可以探讨我的对话者是如何借助新自由主义的力量来寻求社会流动性、归属感和社区活动的。
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引用次数: 0
The presence of abandonment: Left to live at the borderland of Lampedusa 被遗弃的存在:被遗弃在兰佩杜萨的边境地区
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-09-11 DOI: 10.1111/aman.28016
Alessandro Corso, Nayanika Mookherjee

Drawing from the extensive literature on the anthropology of borders and border death in and beyond Europe, this article ethnographically explores the processes through which irregular migrants and locals at the borderland of Lampedusa (south of Sicily, Italy) are left to live and die in abandonment. In the process, we highlight the distinct and antagonistic yet shared sense of neglect that both migrants and locals experience in their everyday lives on the island and explore the relationship between abandonment, the everyday, and the law, showing how these are interwoven. By including both irregular migrants and locals in Lampedusa in our analysis, the article importantly establishes how abandonment occurs not in the absence but in the indeterminacy of the law and highlights a chronic failure of the law toward life (deemed as legal and illegal). It moves beyond traditional anthropological critiques on state presence and absence, showing how abandonment pervades everyday life within and beyond borders.

本文从欧洲内外关于边境和边境死亡人类学的大量文献中汲取营养,以人种学的方式探讨了兰佩杜萨(意大利西西里岛南部)边境地区的非正常移民和当地人在被遗弃中生活和死亡的过程。在这一过程中,我们强调了移民和当地人在岛上日常生活中所经历的截然不同、相互对立但又共同的被忽视感,并探讨了遗弃、日常生活和法律之间的关系,展示了这些因素是如何相互交织在一起的。通过将兰佩杜萨岛的非正常移民和当地人都纳入我们的分析,文章重要地确定了遗弃是如何发生的,不是因为法律的缺失,而是因为法律的不确定性,并强调了法律对生活(被视为合法和非法)的长期失效。文章超越了传统人类学对国家存在与不存在的批判,展示了遗弃是如何渗透到边界内外的日常生活中的。
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引用次数: 0
Proving injustice: Smuggler killings, impunity work, and vernacular counterforensics in Turkey's Kurdish borderlands 证明不公正:土耳其库尔德边境地区的走私者杀戮、有罪不罚现象和方言反法医学
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-09-11 DOI: 10.1111/aman.28015
Fırat Bozçalı

Kurdish smugglers have been targeted and killed by security forces in Turkey's Van borderlands systematically and with impunity. In response, the killed smugglers’ families and their lawyers conducted what I call vernacular counterforensics—the forensic examination both of the killings and of the legal authorities’ failure to investigate them properly. Associating the Kurdish borderlands with terrorism, the legal authorities often avoided collecting evidence on the killings to make potential perpetrators remain unknown or legally authorize the killings. By documenting this impunity work through their counterforensics, Kurdish complainants and lawyers demonstrated the judiciary's complicity in the systemization of state anti-Kurdish violence. While anthropological studies show that criminal law operates by individualizing violation claims and perpetrators, vernacular counterforensics illustrates a distinct use of criminal law that reveals, rather than blurs, the state crimes’ systematic-collective aspects. Rather than differentiating technoscientifically produced crime scene evidence from the political circumstances of state crimes, Kurdish complainants and their lawyers used the selective production of such evidence to corroborate the killings’ unlawfulness and their systematic-collective character. This dual use of forensic evidence permits us to rethink analytical and methodological premises that view forensic evidence as fully verifiable and universally applicable and contrast it against contextual and contingent knowledge forms.

在土耳其的凡城边境地区,库尔德走私者一直是安全部队的袭击目标,并遭到杀害,而他们却逍遥法外。为此,被杀走私者的家人及其律师开展了我称之为 "方言反法证 "的工作--对杀戮事件和法律当局未能适当调查这些事件进行法证审查。由于将库尔德边境地区与恐怖主义联系在一起,法律当局往往避免收集有关杀戮的证据,以使潜在的犯罪者不为人知,或在法律上授权杀戮。库尔德投诉人和律师通过反证法记录了这种有罪不罚的现象,从而表明司法机构是国家反库尔德暴力系统化的同谋。人类学研究表明,刑法的运作方式是将侵权诉求和犯罪者个人化,而方言反法医学则说明了刑法的独特用途,即揭示而非模糊国家犯罪的系统性-集体性方面。库尔德原告及其律师并没有将技术科学制作的犯罪现场证据与国家犯罪的政治环境区分开来,而是利用有选择性地制作此类证据来证实杀戮的非法性及其系统性-集体性特征。法医证据的这种双重用途使我们能够重新思考将法医证据视为完全可验证和普遍适用的分析和方法论前提,并将其与背景和偶然的知识形式进行对比。
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引用次数: 0
“Our planet: Too big to fail”: The semiotics of capitalist responses to climate change "我们的地球:大到不能倒":资本主义应对气候变化的符号学
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-09-02 DOI: 10.1111/aman.28005
Chelsie Yount
<p>In September of 2020, the <i>Financial Times</i> organized its inaugural “Moral Money Summit,” a gathering of world leaders in business and finance with an interest in sustainable investing. At this online event, the head of sustainable finance at the World Wildlife Fund (WWF) premiered a film highlighting “the importance of nature to our global economy and the catastrophic risks to our financial systems if we choose to ignore it.”<sup>1</sup> Its title, “Our Planet: Too Big to Fail,” borrowed from the language used during the 2008 financial crisis to justify government bailouts for the world's largest banks, based on the belief that these financial institutions were so large and interconnected that their failure would spell the demise of the greater economic system. This wordplay not only underscored the importance of climate action to an audience of “sustainability” professionals, it introduced a narrative on climate change that frames banks and businesses as integral to achieving planetary health and justice.</p><p>Applying the notion of something “too big to fail” to the natural world, the title announced a communicative strategy found throughout the film: that of “translating” the stakes of the climate crisis into the terms of the financial sector. “Ecosystems are assets. We're really talking about an asset management problem,” one interviewee claimed. Over images of melting glaciers, the film opens with an admission of guilt, the narrator's declaration that, “our finance sector has unwittingly bankrolled the destruction of the very natural systems that it relies upon.” It calls financiers to rectify past misdeeds by taking the interests of nonfinancial “stakeholders” into account and aiding governments with the transition to a sustainable economy.</p><p>Claims that finance ought to play a leading role in managing climate change are central to financiers’ arguments legitimating the need for “ESG” and other forms of “sustainable” investing (Campisano, <span>2020</span>). ESG is an investment strategy that proposes to take “nonfinancial” data on environmental (E), social (S), and governance (G) issues into account when determining the value of company stocks.</p><p>ESG and other assets labeled “sustainable” emerged through the language practices of financialized capitalism, which reflect and animate assumptions of the market economy, treating costs associated with things like public health or the environment as “externalities” that need not be accounted for on financial balance sheets. Perceived as “nonfinancial” in nature, information about a company's environmental and social impact thus appears to require translation to be understood and acted upon within the financialized capitalist system. Accordingly, arguments for the importance of ESG metrics are often framed as a “translation” of climate scientists’ warnings into the language of finance. Linguistic anthropologists have long argued that translations are never merely different ways o
2020 年 9 月,《金融时报》举办了首届 "道德金钱峰会",全球关注可持续投资的商界和金融界领袖齐聚一堂。在这次在线活动中,世界自然基金会(WWF)可持续金融负责人首映了一部电影,强调 "自然对我们全球经济的重要性,以及如果我们选择忽视自然,我们的金融体系将面临的灾难性风险":我们的地球:大到不能倒》借用了 2008 年金融危机期间政府救助全球最大银行的用语,认为这些金融机构规模庞大、相互关联,它们的倒闭将意味着更大经济体系的消亡。这种文字游戏不仅向 "可持续发展 "专业人士的观众强调了气候行动的重要性,还引入了一种关于气候变化的叙事方式,将银行和企业视为实现地球健康和正义不可或缺的一部分。将 "大到不能倒 "的概念应用到自然界,片名宣布了贯穿影片的一种传播策略:将气候危机的利害关系 "翻译 "成金融行业的术语。"生态系统是资产。一位受访者称:"生态系统是资产,我们谈论的其实是资产管理问题。在冰川融化的画面上,影片以认罪开场,旁白宣称:"我们的金融业在不知不觉中资助了对其赖以生存的自然系统的破坏"。影片呼吁金融家纠正过去的错误行为,考虑非金融 "利益相关者 "的利益,并协助政府向可持续经济转型。"金融业应在管理气候变化方面发挥主导作用 "的说法是金融家为 "环境、社会和公司治理 "及其他形式的 "可持续 "投资的必要性辩护的核心内容(坎皮萨诺,2020 年)。ESG 是一种投资策略,建议在确定公司股票的价值时,将环境(E)、社会(S)和治理(G)问题的 "非财务 "数据纳入考虑。ESG 和其他标榜 "可持续 "的资产是通过金融化资本主义的语言实践出现的,这些实践反映了市场经济的假设并使之生动化,将与公共卫生或环境等相关的成本视为 "外部性",不需要在财务资产负债表上进行核算。因此,被视为 "非金融 "性质的有关公司环境和社会影响的信息似乎需要翻译,才能在金融化的资本主义体系中得到理解并付诸行动。因此,关于环境、社会和治理指标重要性的论点往往被认为是将气候科学家的警告 "翻译 "成金融语言。语言人类学家长期以来一直认为,翻译绝不仅仅是用不同的方式表达 "同一件事"。相反,它们是相互传播的成果,通过社会行动产生政治效果(Gal,2015 年)。对企业和金融领域气候变化传播模式的分析揭示了气候行动的未来是如何与全球金融的利益驱动网络纠缠在一起的。使用市场经济的术语来强调我们星球自然系统的重要性,乍看起来可能是另一个例子,说明在新自由主义时代,发言者是如何依赖资本主义语言来重视实践、生命形式和人格模式的(格申,2018)。但我认为,在有关可持续金融的论述中,这种 "翻译 "的效果至少在一个关键方面有所不同。环境、社会和治理的论点往往建立在这样一种主张之上,即气候危机已经变得如此严重,采取行动的需求如此迫切,以至于国家政府不再有能力独自管理,而是需要金融体系的资金和全球网络。这一论断标志着新自由主义原则的转变,即超越有限的政府监管,将金融行为者直接纳入治理,赋予银行和企业决定哪些气候行动值得资助的权力。ESG 的叙述,如世界自然基金会影片中的叙述,如何才能在承认金融业与环境退化同流合污的同时,宣称金融业应在管理气候危机方面发挥更有力的作用?我认为,这种话语上的飞跃在一定程度上是通过将这一信息定格为 "翻译 "而实现的。这些叙事以金融家的语言描述气候变化,主张气候科学家的紧迫性信息与市场资本主义语言(及其带来的估值体系)之间的可比性。演讲者使用金融术语来证明气候行动的合理性,他们参与了一种符号学实践,将地球健康同化为以市场为基础的计算模式。
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引用次数: 0
A thousand tiny cuts: Mobility and security across the Bangladesh-India borderland By Sahana Ghosh. Oakland, CA: University of California Press, 2023. 296 pp. 千刀万剐:孟加拉国-印度边境地区的流动与安全 Sahana Ghosh 著。加利福尼亚州奥克兰市:加州大学出版社,2023 年。 296 页。
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-08-27 DOI: 10.1111/aman.28013
Darren Byler
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引用次数: 0
A semiotics of argan phytodiplomacy 摩洛哥坚果植物学符号学
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-08-26 DOI: 10.1111/aman.28004
Becky Schulthies
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引用次数: 0
Vibrant modalities: Indigenous modes of being and survival in the sixth extinction 充满活力的模式:第六次大灭绝中的本土存在和生存模式
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-08-19 DOI: 10.1111/aman.28008
Bernard C. Perley
<p>It seems every summer, one cannot escape the daily news reports from across the globe detailing the devastation from fatal floods, fatal heat waves, extended droughts, killer red tides, and inextinguishable wildfires as well as the human intransigence in the face of these existential threats. The reports that reverberate across media platforms and across continents are tangible evidence of an anxious semiotics of doom. In these tumultuous years of upheavals attributed to climate change, excessive resource extraction, rapacious development, and a continuously resurgent pandemic there are also signs of life beyond species extinction. The immersive and immediate conditions of these existential threats blind many to the recursive nature of life and death in the sixth extinction; an endless cycle of new species and biomes replacing antecedent ones. Once in a while, a story offers relief from fear and uncertainty and provides a glimpse of what survival in an apocalypse might look like.</p><p>On August 2, 2021, an article on the <i>USA Today</i> website featured a story titled “‘Homecoming’: 100 Years after Forceful Removal, Native American Tribe Celebrate Reclaimed Land in Oregon.”<sup>1</sup> The article describes the process by which the Niimiipuu (Nez Perce) bought back land that was taken from them over a century ago. Vice Chairman Shannon Wheeler evocatively said, “Our people know we sprang from this land and we're tied to the land in that manner and the land is tied to us in the same way” (Lugo, <span>2021</span>). The article featured photographs and a video of Niimiipuu returning to their ancestral land on horseback. These media illustrate “vibrant modalities” of survival in alienated landscapes (Zimmerman et al., <span>2023</span>). Zimmerman et al. define vibrant modalities as “the kin-based social interpretation of meaning-making as an emergent property at the intersection of human modes of communication in relation to the vibrant environment” (<span>2023</span>, 224). These modalities offer insights into how we might approach negotiating the sixth extinction with “vision” (Leakey & Lewin, <span>1996</span>, 224).</p><p>The last five centuries constitute the opening act of the sixth extinction. The Indigenous worlds of the Western Hemisphere were dramatically altered (Cronon, <span>1983</span>), some beyond recognition, others were obliterated (de las Casas, <span>1992</span>; Pagden, <span>1982</span>). Not only were invasive species introduced to the hemisphere but so were pathogens, biomes, and most devastatingly, invasive concepts (Baldwin et al., <span>2018</span>). Today, we are all witnessing the opening scene of the second act of the sixth extinction. The slow violence (Nixon, <span>2011</span>) of colonialism and its attendant concepts are the systemic conditions creating the largely “invisible” ontological vulnerability (Lear, <span>2006</span>) that threaten many lifeforms and their respective environments. Humans can no lo
"2希望回到大流行病发生前的美好时光的冲动是可以理解的;无论是回到教室、回到高效的全球供应链,还是/或回到 "正常 "的政治。"一切恢复正常 "是一种概念上的奢望,没有人能承受得起。是什么 "正常 "让我们走到了这一存在的时刻。我们为什么要回归 "正常"?社会、政治、经济和环境系统所遭受的动荡和破坏为我们提供了一个集体反思的机会,让我们反思到底哪里出了问题,以及我们如何才能避免未来第六次生物大灭绝的冲击。理查德-利基(Richard Leakey)和罗杰-勒温(Roger Lewin)在 1996 年写道:"我现在就大胆地说,我相信我们面临着一场危机--一场我们自己造成的危机--如果我们不能高瞻远瞩地应对这场危机,我们将给子孙后代带来难以想象的灾难"(Leakey &amp; Lewin, 1996, 224)。二十多年过去了,全球社会仍未能以 "一切恢复正常 "之外的任何远见来谈判这场危机。这种愿景所蕴含的自负蒙蔽了 "正常 "的传播者,使他们看不到自己造成的伤害,而这种伤害不仅伤害了他们,也伤害了地球上的每一个人。越来越多的土著学者和同盟学者在描述我们当前的生存困境时,对 "人类世 "和 "启示录 "这两个当代桎梏提出了质疑(Davis &amp; Todd, 2017; Morton, 2013; Nixon, 2011; Perley, 2020; Whyte, 2017)。Whyte 认为,世界末日并不在我们不久的将来,相反,对于土著人来说,他们已经经历了几个世纪。在一篇合著的论文中,戴维斯和托德对人类世工作组宣布的 "人类世来了"(Davis &amp; Todd, 2017, 762)进行了反思。作者建议,人类世的开始日期应为 1610 年:西半球的殖民化时代。这一建议日期的重要性在于将科学的概念从地质数据转移到人类世与殖民进程之间的关系上来。他们提出的日期为地质数据集之外的无数过程提供了一个重要的考虑因素,但他们的起点太晚了。鲍德温等人认为,美洲原住民目睹的大规模灭绝始于 1492 年(2018 年)。鲍德温等人主张将重点放在 "入侵性概念 "上,因为这些概念是促进继续抹杀土著经验和土著语言编码的知识体系的戒律。作者写道:"第六次生物大灭绝的第一次冲击抹杀了整个部落、语言、文化、生态系统、物种和地貌。人口损失、物种损失和栖息地损失的程度永远无从知晓,但我们确实知道,在人类大灭绝的开场戏中,一些美国印第安人社区经受住了五百多年的剧变,并幸存了下来"(Baldwin et al、今天的大灾难(野火、洪水、干旱、流行病和人口迁移)只是后代必须承受的 "难以想象的恐怖"(Leakey &amp; Lewin, 1996)的第二幕。尽管可怕,关于地球健康的讨论却开始增多。我们是否正处于可生存和可持续未来愿景的风口浪尖?或者说,"地球健康 "是否是将我们引向灭绝悬崖的自负之一?如果人类因自身行为而灭绝,地球健康还能被视为 "健康 "吗?只有在促进人类健康的条件下,地球才是健康的吗?在湿地漫步期间,阿尼西纳贝莫文语言教师向前倾身,低头看着一株植物。他伸出手臂,指着那株植物。在指着植物的同时,他转向身后/身旁的学生,用 Anishinaabemowin 语说出了植物的名字,并解释了这个名字和植物对 Anishinaabe 的意义。我们对 "充满活力的模式 "的工作定义是 "基于亲缘关系的社会对意义生成的解释,它是人类交流模式与充满活力的环境交汇时产生的属性"(齐默尔曼等人,2023, 224)。这对于坚持多模态和具身视角具有重要意义,可避免从人类生存利益出发来看待地球健康的欧洲中心主义(甚至是泛化的)观念。景观教学法活动是多模式、多感官和跨符号学和本体论领域的互动活动。在景观中学习的体验动态激发了多模态交流,为生命与共同责任交织在一起的充满活力的模式创造了条件。
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引用次数: 0
Conceiving Christian America: Embryo adoption and reproductive politics By Risa Cromer. New York: New York University Press, 2023. 320 pp. 孕育基督教美国:胚胎收养与生殖政治 Risa Cromer 著。纽约:纽约大学出版社,2023 年。 320 页。
IF 2.6 1区 社会学 Q1 ANTHROPOLOGY Pub Date : 2024-08-19 DOI: 10.1111/aman.28010
Andrea Ford
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引用次数: 0
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American Anthropologist
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