Loren Eiseley (1907-1977) a été connu tour à tour comme archéologue, anthropologue, éducateur, philosophe, poète ou bien encore auteur d’études en sciences naturelles. Il remet en cause les thèses sur la science, la nature et l’homme qui avaient cours à son époque. Il unit les sciences et les humanités au travers de sa prose et de ses poèmes, anticipant le concept actuel d’humanités environnmentales. En tant qu’archéologue, il utilise la science, l’imagination et l’observation tels des outils dans le but de reconstruire le passé. Il a mis au point de nouveaux angles de vue permettant d’appréhender l’univers et la place de l’homo sapiens en son sein. Il pense que l’homme moderne s’est dénaturé en devenant le destructeur de la planète et, de ce fait, anticipe le point de vue éco-centrique qui s’est imposé dans la période qui a fait suite à la révolution industrielle, période de plus en plus désignée comme l’anthropocène. Les écrits de Eiseley pressent l’humanité de renouer avec notre passé animal de façon à respecter l’ordre naturel dont nous sommes issus. Son œuvre force le lecteur à participer à son projet de rénovation de notre univers mental et culturel. / Loren Eiseley (1907-1977) has been variously described as archaeologist, anthropologist, educator, philosopher, poet, and natural science writer. He challenges the views of science, nature, and man that were current at the time he wrote. He brings science and the humanities together by expressing his ecological, philosophical and metaphysical ideas in both prose and poems, anticipating the concept of environmental humanities nowadays. He is an archeologist who uses the tools of science, imagination and observation to reconstruct the past. Eiseley finds new angles from which to view the universe and homo sapiens’ place within it. He argues that modern man has fallen out of nature and become a planet destroyer. He anticipates the eco-centric position that is becoming necessary in the era following the Industrial Revolution that is increasingly being recognized as the Anthropocene. Eiseley’s writings urge that humanity reconnect with our animal past in order to respect the natural world from which we came. In bridging the nature and culture divide, his work forces readers to participate in the project of re-examining our own mental and cultural world.

Esta tese é um estudo da ecologia e da cosmologia dos Enawene-Nawe, povo de língua Aruak, habitante da Amazônia Meridional, na faixa de transição entre o Cerrado e a Floresta Tropical. Sua abordagem está voltada para a interface cultura/natureza e, com base no material etnográfico, examina a hipótese de que a cultura é a condição genérica e primeira, e a natureza um momento particular e secundário, resultado de um processo de diferenciação da cultura – concepção diametralmente oposta à teoria evolutiva, típica do pensamento científico moderno. / This thesis is a study of the ecology and cosmology of the Enawene-Nawe, people of the Aruak language, inhabitants of the southern Amazon, in the transitional region between the savanna and the tropical forest. The study explores the interface culture/nature and, based upon ethnographic material, examines the hypothesis that culture is a generic and primary condition and nature a particular moment and secondary, the result of a process of cultural differentiation – a concept diametrically opposed to the theory of evolution, typical of modern scientific thinking.

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Tore Andersson Hjulman: One with Nature: An Inquiry into the Renegotiation of Nature in the Conflicts between Nature Preservation and Sámi Rights during the Interwar Period.[Ett med naturen: En studie av hur naturen omförhandlades i mellankrigstidens konflikter mellan naturskydd och samiska rättigheter.] PhD dissertation in Swedish, Luleå University of Technology, Sweden 2017. In 1909 the Swedish national parks law was adopted with the assumption that theSámi people living in the areas to be preserved were, in principle, one with nature. Therefore the perception of their land as pristine was consolidated and they could be excepted from park regulations. About thirty years later the national park administration stated that the aim to keep the national park nature untouched would fail without a restriction of Sámi rights within the parks. The aim of this thesis is to investigate how the distinction of nature from culture was renegotiated during the conflicts that preceded and followed this new stance. Tracing the impulses that fostered the reactions of the state administration back to their original contexts, complex interactions of differing interests are revealed. These contexts are examined in three case studies. The first case centers on nomad school superintendent Erik Bergström and his warning of the effects on the national parks from reindeer herders activities. The intersection of nature preservation and Sámi politics sheds light on their common outset in the use of the nature-culture dichotomy in approaching the Sámi. This contributes to explain the resistance by which the interest of change was met by those invested in the prevailing state policy towards the Sámi.The second case concerns a conflict of Sámi land use in the Abisko national park by the early 1930s. Several factors that possibly induced state officials to react on Sámi fishing and hunting in the national park are illuminated. These include different understanding of nature preservation, the moral ecology among the Sámi and antagonism between Sámi reindeer herders and inhabitants in the railway towns.The third case involves concerns raised in the process of establishing a new national park in the Muttos/Muddus area. A shift in focus from mountainous to forest landscapes among nature preservationists resulted in the inclusion of new stakeholders and fields of knowledge about land use and its effects. This seems to have spurred problematizing of both the ideal of pristine nature and of Sámi land use. A conflict was triggered by the in-migration of two reindeer herding families.In conclusion, it will be argued that it was a series of quite contextually different conflicts that interacted to undermine the institutionalized demarcation of nature. This simultaneously challenged Sámi rights in the national parks and took place in ideological opposition to the foundation of segregationist Sámi policy. / Nature Preservation and Indigenous Rights

This dissertation critiques the nature-culture divide by examining the relationships between binaries in postcolonial wildlife research in Tanzania. I focus on the work of wildlife scientists, particularly scientists from Tanzania, who work in Tanzania’s Serengeti National Park (SNP). Tanzanian scientists and their foreign counterparts are addressing the theoretical challenges of incorporating park neighbors into ecosystems shaped by the colonial inheritance of national parks as non-human places. I make three broad analytical moves in this endeavor. First, I develop a multi-dimensional method to compare the development of a people-park binary in the Serengeti context by analyzing ethnography, conservation science, and recent scientific debate on a proposed road through the northern part of SNP. Second, I explore connections between the people-park binary and other binaries in the broader Serengeti context using text analysis and ethnographic methods based on eighteen months of fieldwork. Last, I develop a future plan for theoretical and applied research that explores how and why binaries may or may not change concurrently. I conclude that the people-park binary is weakening through the process of “dilation:” a multi-dimensional and reversible process of change during which the borders, substance, and connectivity of dichotomized categories become less rigid. In the broader effort to understand how the people-park binary is dilating, I explore the preliminary conclusion that other binaries (visual-verbal, Tanzanian-foreign, women-men, Kiswahili-English, insect-charismatic wildlife) are also shifting as conservation science becomes more diverse. I propose future research to investigate inter-binary relationships as linked through thematic meaning, conceptual processes, and structural context. This research demonstrates that scientists are using multiple binaries and contexts to conceptually reimagine the colonial legacy of conservation. In essence, their work asks: can the park boundary be maintained as the detrimental social boundaries (national, gender, language, and, perhaps, discipline) that have been historically embedded in the park boundary are transformed? Through intellectual confrontations with dichotomies, knowledge production and reality-making in Africa can be understood as both universally and locally applicable.

No description available.

«Nous ne cessons pas de vivre dans le monde de la perception, mais nous le dépassons par la pensée critique, au point d’oublier la contribution qu’il apporte à notre idée du vrai». Avec cette phrase qui ouvre un texte auquel le philosophe confie un bilan des résultats de ses premiers travaux, Maurice Merleau-Ponty récapitule le problème fondamental dont toute sa réflexion restera marquée. Poussé, depuis le tout début de sa recherche, par l’intention de dépasser l’antinomie entre les perspectives, intellectualiste et empiriste, Merleau-Ponty fait appel à une philosophie capable de se tourner à nouveau vers le phénomène humain, de rendre compte de ses modalités d’existence et de l’explorer à nouveau au-delà de la distinction cartésienne entre âme et corps, en inaugurant ainsi une anthropologie philosophique comme propédeutique à une réforme épistémologique plus générale, capable de restituer à la philosophie même, sa fonction d’interrogation radicale de l’expérience concrète.Le but de notre recherche est de montrer comment cette exploration qui, au commencement trouve dans l’observation et dans la description de la perception son point de départ, tend toujours davantage vers une thématisation et une étude du problème de l’expression à travers lequel la réflexion merleau-pontienne évolue de la phenomenologie de la corporéité à la véritable ontologie du sensible.Tout d’abord explorée comme nécessaire corrélatif des manifestations perceptrices, l’expression devient progressivement objet d’une réflexion autonome et en même temps, le pivot méthodologique d’une trajectoire philosophique dans laquelle l’enquête anthropologique laisse graduellement le pas à une philosophie de la nature.On observera ainsi l’attestation d’une ontologie indirecte, capable de rendre compte de l’historicité de l’expérience et en vertu de laquelle repenser le rapport entre nature et culture, corps et langage. C’est-à-dire de reproposer le problème de la genèse du sens au sein d’une réhabilitation accomplie du sensible ainsi que le problème de l’émergence d’une philosophie comme ré-articulation d’une archéologie de la perception et d’une généalogie de la connaissance. / «Nous ne cessons pas de vivre dans le monde de la perception, mais nous le dépassons par la pensée critique, au point d’oublier la contribution qu’il apporte à notre idée du vrai». With this sentence, which opens a text to which the philosopher entrusts an evaluation of the results of his first works, Maurice Merleau-Ponty recapitulates the fundamental problem due to which all his reflections will be affected afterwards. Led, from the very beginning of his research, from the intent to overcome the antinomy between the intellectualist and the empiricist perspectives, Merleau-Ponty calls for a philosophy capable of turning towards the human phenomenon, to account for its mode of existence and redirect it beyond the Cartesian distinction between soul and body, inaugurating a philosophical anthropology as propaedeutic to a more general epistemological reform, capable of returning to philosophy itself its function of radical questioning the concrete experience.The aim of our work is to show how this investigation, which initially finds its starting point in the observation and description of perception, increasingly stretching towards a thematization and a study of the problem of expression, through which the Merleaupontian reflection evolves from the phenomenology of corporeity to a real ontology of the sensible.First investigated as a necessary correlative of perceptual manifestations, expression becomes progressively the subject of an autonomous reflection and, at the same time, a methodological pivotal point of a philosophical trajectory in which the anthropological inquiry gradually gives way to a philosophy of nature, an indirect ontology able to account for the historicity of the experience and, in virtue of this, to rethink the relationship between nature and culture, body and language. This means to bring back the problem of the genesis of meaning within an accomplished rehabilitation of the sensible and to point out the emerging of a philosophy as a continuous re-articulation of and archaeology of perception and a genealogy of knowledge. / «Nous ne cessons pas de vivre dans le monde de la perception, mais nous le dépassons par la pensée critique, au point d’oublier la contribution qu’il apporte à notre idée du vrai». Con questa frase, con cui si apre un testo cui il filosofo affida un bilancio dei risultati dei suoi primi lavori, Maurice Merleau-Ponty ricapitola il problema fondamentale da cui tutta la sua riflessione rimarrà segnata. Spinto, fin dagli esordi della sua ricerca, dall’intento di superare l’antinomia fra le prospettive Intellettualiste ed Empiriste, Merleau-Ponty fa appello a una filosofia capace volgersi nuovamente verso il fenomeno umano, di rendere conto delle sue modalità d’esistenza e re indagarlo al di là della distinzione cartesiana fra anima e corpo, inaugurando un’antropologia filosofica come propedeutica a una più generale riforma epistemologica in grado di restituire alla filosofia stessa la sua funzione d’interrogazione radicale dell’esperienza concreta.Scopo del nostro lavoro è di mostrare come questa indagine, che da principio trova nell’osservazione e nella descrizione della percezione il suo punto d’avvio, protenda sempre maggiormente verso una tematizzazione e uno studio del problema dell’espressione, attraverso il quale la riflessione merleaupontiana evolve da fenomenologia della corporeità a vera e propria ontologia del sensibile.Dapprima indagata come correlato necessario delle manifestazioni percettive, l’espressione diviene progressivamente oggetto di una riflessione autonoma e, al medesimo tempo, cardine metodologico di una traiettoria filosofica in cui l’inchiesta antropologica lascia gradualmente il passo a una filosofia della natura. Si osserverà così l’attestarsi di un’ontologia indiretta, in grado di rendere conto della storicità dell’esperienza, e in virtù di quest’ultima di ripensare il rapporto tra natura e cultura, corpo e linguaggio. Ovvero di riproporre il problema della genesi del senso in seno a una riabilitazione compiuta del sensibile e quello dell’emergere di una filosofia come continua riarticolazione di un’archeologia della percezione e di una genealogia della conoscenza.

Orientador: Christina de Rezende Rubim / Banca: Aluísio Almeida Schumacher / Banca: Ana Lúcia Pastore Schritzmeyer / Resumo: O objetivo deste trabalho é compreender a contribuição de Jean Jacques Rousseau na construção do pensamento sobre as diferenças entre os homens e que no século seguinte se constituiu enquanto disciplina acadêmica de antropologia e de que forma ela ocorreu. Suas obras mais significativas foram utilizadas, contextualizando-se as idéias dentro do momento histórico em que se desenvolveram na Europa dos séculos XVIII e XIX. Os conceitos de cultura/natureza, identidade/diversidade e singularidade/universalidade foram enfatizados numa tentativa de se entender o pensamento social europeu diante da diversidade de culturas existentes no planeta e cujo início de mapeamento teve início com o colonialismo ocidental. / Abstract: The goal of this work is comprehend Jean Jacques Rousseau's contribution on the construction of thoughts about differences between men and which on next century constituted as academic discipline of anthropology and in which way it occurs. His most significant works were used, contextualizing the ideas within historical moment at which they developed in Europe XVIII and XIX centuries. The concepts of culture/nature, identity/diversity and singularity/universality were emphasized for trying to understanding the European social thought before diversity of cultures existing in the planet and which maping had beginning with the occidental colonialism. Keywords: Nature/Culture. Identity/Diversity. Singularity/universality. Rousseau. History of classical anthropological thought. Evolution and progress. / Mestre

The aim of this study is to describe how nature is portrayed in swedish poet and critic Aase Berg’s two earliest poetry collections, Hos rådjur (1997) and Mörk materia (1999), and how it relates to notions of humanity, culture and civilisation. The concept of ”nature” is problematized in a short survey of how it has been used by and critizised in ecocritical literary theory, which is used as the main theoretical framework for this survey, with an emphasis on selected theoretical concepts by Donna Haraway. As a methodological starting point, ”nature” is tentatively defined as ”that which does not let itself be subsumed under the human, culture or civilisation”, and this definition is contrasted with how the concepts are handled in the texts.The investigation shows that the relationship of nature to the human is a fundamental theme that provides a structure for both poetry collections. In Hos rådjur, wild nature takes the shape of a ”raw” animal that seems to threaten the human characters. In Mörk materia the threat to humanity comes from matter itself, matter that is dark and unruly. The nature/culture relationship is complex and continuously evolving, with several different and mutually exclusive possibilities being explored in the poems. Berg’s poetry has often been characterised as transcending boundaries, and metamorphoses and dissolution of boundaries between humans, animals and other organisms are abundant in the two poetry collections. Despite this, the study demonstrates how dualistic notions of nature and culture, body and spirit, are upheld throughout the texts.

Sob as regras da economia mineral, as pedreiras situam-se não tão próximas das zonas urbanas, mas também não muito distantes. Em Porto Alegre, capital do Rio Grande do Sul (Brasil), uma pedreira localizada num bairro da zona leste configura o que, para alguns habitantes, não é parte da cidade, embora situada em seus limites político-administrativos. A vila das Pedreiras (uma das nomenclaturas utilizadas pela prefeitura municipal) é habitada por famílias de trabalhadores e ex-trabalhadores de uma empresa mineradora, que realiza a extração de rochas no local, bem como por outros habitantes que encontraram no local uma forma acessível de aquisição de moradia. A partir da etnografia realizada num lugar onde, há quatro décadas, é extraído esse material “essencial à cidade”, interroga-se sobre como os habitantes concebem sua relação com a pedreira e a cidade desde o ponto de vista daqueles que são atingidos diariamente pela convivência com a extração de rochas. É desde esse cotidiano que busca-se conhecer as diferentes formas de uso, significação e apropriação da “natureza”, esta sendo termo de disputa tanto material quanto simbólica entre os sujeitos que habitam um lugar atravessado pela “injustiça ambiental” própria dos territórios onde a mineração se instala. Nesta dissertação objetiva-se revelar as perspectivas locais de populações que, na periferia de uma cidade, oferecem concepções outras (alternativas) sobre meio ambiente e natureza, denunciando as práticas das retóricas desenvolvimentistas. / Under the rules of the mineral economy, the quarries are located not so close to urban areas, but also not too far away. In Porto Alegre, capital of Rio Grande do Sul (Brazil), a quarry located in the east side neighborhood sets which is not part of the city, for some people, although situated in their political-administrative boundaries. The village of Quarries (one of the nomenclatures used by city hall) is inhabited by families of workers and former workers of a mining company, which performs the extraction of rocks at the site, as well as other inhabitants they found in place an affordable way to acquisition of property. From the ethnography in a place where, during four decades, this "essential to the city"material is extracted, wonders about the people conceive their relationship with the quarry and the city from the point of view of those who are affected daily by the coexistence with the extraction of rocks. It is from this routine that seeks to identify the different forms of use, appropriation and meanings of "nature", this term being both material and symbolic struggle between the subjects who inhabit a place traversed by the very "environmental injustice" of territories where mining settles. In this thesis we aim to reveal the perspectives of local populations on the outskirts of a city, offer other concepts (alternatives) for the environment and nature, denouncing the practices of developmental rhetoric.