Can anthroposophists be considered environmentalists? Based on the author’s recent ethnographic research, this article seeks to delineate the profile of the anthroposophical environmentalist, a figure belonging to a particular form of environmentalism. In the last two centuries, anthroposophy (founded by Rudolf Steiner, 1861-1925) has elaborated a universalistic narrative named “spiritual science.” Today, through a “salvific approach” and a “karstic life,” anthroposophy informs different, blended, environmental practices intertwined with ecological and social issues that include spirituality, anti-modernism, human-nonhuman relationships and alternative sciences. Consequently, the ecological movements inspired by anthroposophy have a wide and increasing diffusion globally and this, in turn, stimulates anthropology to produce appropriate ethnographic knowledge of this form of environmentalism.
The thesis explores the actual processes of interaction between global and local actors regarding marine conservation and aquaculture development. The objective of the thesis is to analyse the collaboration, friction, and the culturalhistorical, social, political, and economic contestations of the value and meaning of conservation from the perspectives of the district governmental agencies, the district head, local entrepreneurs and industry, and the international NGO. Concentrating on the dynamics of this global-local interface this thesis adds to existing literature because it helps us to understand why global environmental networks often face contention and even fail to be effective in their attempts to implement regulations or standards for a more sustainable production of coastal resources. The data were gathered during long-term anthropological fieldwork combining a political-ecology approach with environmental anthropology.
Over a forty-year career in environmental anthropology, I have found myself drifting inexorably from an engagement with science to an engagement with art. This was also a period during which science increasingly lost its ecological bearings, while the arts increasingly gained them. In this paper I trace this journey in my own teaching and research, showing how the literary reference points changed, from foundational texts in human and animal ecology, now largely forgotten, through attempts to marry the social and the ecological inspired by the Marxian revival, to contemporary writing on post-humanism and the conditions of the Anthropocene. For me this has been an Odyssey – a journey home – to the kind of science imbibed in childhood, as the son of a prominent mycologist. This was a science grounded in tacit wonder at the exquisite beauty of the natural world, and in silent gratitude for what we owe to this world for our existence. Today’s science, however, has turned wonder and gratitude into commodities. They no longer guide its practices, but are rather invoked to advertise its results. The goals of science are modelling, prediction and control. Is that why, more and more, we turn to art to rediscover the humility that science has lost?
An initial description of the geology, oceanography and meteorology of Greece and the Mediterranean, is followed by discussion of the resulting sailing conditions, such as physical hazards, sea conditions, winds and availability of shelter, and environmental factors in sailing routes, sailing directions, and navigational techniques. Appendices discuss winter and night sailing, ship design, weather prediction, and related areas of socio-maritime life, such as settlement, religion, and warfare.
Wide-ranging sources and illustrations are used to demonstrate both how the environment shaped many of the problems and constraints of seafaring, and also that Greek mariners' understanding of the environment was instrumental in their development of a highly successful seafaring tradition.
Hunting Knowledge of the Penan Benalui
Rajindra K. Puri
The author makes a case for using active participant-observation, in conjunction with standard ethnobiological research methods, for documenting non-verbal knowledge. Included here are 21 months of hunting records and comprehensive appendices on game species and ethnobiological data. This work will be useful to anthropologists, conservation biologists, and those interested in Indonesian ethnobiology.
How Macaque Troops are Managed for Tourism in Japan
culture, museum anthropology, and digital anthropology, as well as environmental anthropology. She has been working at the Leipzig Ethnographic Museum on colonial photographs and objects form India, work that led to her doctoral thesis at LMU Munich in 2014. Since 2015 she has been a researcher and
Tatiana Chudakova (PhD, University of Chicago, 2013) is a cultural and medical anthropologist with interests in the anthropology of medicine and the body, science and technology studies, environmental anthropology, critical studies of ethnicity, nationalism, and the state, and post
University, at one time or another. The authors are specialists in agriculture, ecology, and environmental research, including environmental anthropology and environmental history, forest science, hydrology, and conservation biology. The book contains 14 chapters, in addition to an introduction and an
political ecology and environmental anthropology. I for one would have liked to read some reflections about how (if at all) the story presented herein is an example of ‘the work of purification’, or if the Qing were essentially performing the ‘work of mediation’ between human culture and nonhuman nature