Anthropologist Tim Ingold promotes Indigenous animism as a salve for perceived failures in modern science, failures he claims also hobbled his own early work. In fact, both Ingold’s early and later work rely on modern scientific ideas and images. His turn to animism marks not an exit from the history of European science, but an entrance into, and imaginative elaboration of, distinctly Neoplatonic themes within that history. This turn marks, too, a clear but unacknowledged departure from systematic social analysis. By (...) re-embracing social analysis, Ingold would overcome the obscurity that now hobbles his later work. (shrink)
There has been a recent surge in decolonial discourse. Decolonial thought is touted in op-ed pieces and blogs and shared via social media. At university, one is prodded to decolonize the curriculum, the canon, the faculty. In broader contexts, some suggest decolonizing your diet, your sexuality, your future. Hoping to dispel superficial and enigmatic evocations, McBride articulates what he takes to be core features of decolonial philosophy. Decolonial philosophy is described as an oppositional reaction to teleological colonial systems of development (...) designed to promulgate European cultural imperialism and amass capital. In closing, McBride briefly highlights three potentially problematic issues worthy of attention: one dealing with the way decolonial populations are conceived, a second regarding the reciprocity of cultural products, and a third reaffirming the need to challenge the acquisitive tendencies and material conditions of capitalist cultures. (shrink)
In this paper, the famous Bikolano folk way of healing called Santigwar is reconstructed as a procedure of social critique which was ideationally made possible by Kristian Cordero’s metaphorical configuration of its practice from healing a sick body to a poetics of social diagnosis. The legitimacy of this effortis grounded on the normative significance of the practice of santigwar toBikolanos in the present and its historical background of conversion andresistance in Bikol. It is argued that while santigwar, in Cordero, is (...) a literarypiece for social healing, it could likewise serve as a local concept for socialcritique refurbished with the conceptual tools borrowed from the recognitivetheory of Axel Honneth. Santigwar captures in literary imagination the brand ofsocial criticism called immanent critique geared for freedom yet grounded innormativity. Hence pagsantigwar sa banwaan becomes a philosophical praxis ofsocial healing performed for social emancipation —using Fenella Cannell’s terminology of the ethnographic value of santigwar to Bikolanos —for a “peoplewho have nothing.” . (shrink)
The COVID-19 pandemic has turned the task of translation into an exigency. This exigency emanates from the demand of the other to be recognized as a being capable of autonomous agency suspended for the meantime by linguistic difference. Responding to this urgency turns translation into an ethical act where respect and solidarity are merged as its constitutive dimension. Thus, a new appraisal of translation is issued forth showing its value from the experience of crisis.
Reflecting on a sense of place in Hawaiʻi in relation to ecological ethics has led me to realize the centrality of interconnectedness. This insight into our interconnectedness informs my research in ecological ethics as I seek to identify and unfold the convergences between the indigenous place-based ecological knowledge (IPEK), and conservation science and natural resource management.
This paper briefly highlights a small part of the work being done by Indigenous groups in Canada to integrate science into their ways of knowing and living with nature. Special attention is given to a recent attempt by Mi'kmaw educators in Unama'ki (Cape Breton, Nova Scotia) to overcome suspicion of science among their youth by establishing an 'Integrative Science' (Toqwa'tu'kl Kjijitaqnn, or 'bringing our knowledges together') degree programme at Cape Breton University. The goal was to combine Indigenous and scientific knowledges (...) in a way that protects and empowers Mi'kmaw rights and lifeways. (shrink)
Social studies of science have often treated natural field sites as extensions of the laboratory. But this overlooks the unique specificities of field sites. While lab sites are usually private spaces with carefully controlled borders, field sites are more typically public spaces with fluid boundaries and diverse inhabitants. Field scientists must therefore often adapt their work to the demands and interests of local agents. I propose to address the difference between lab and field in sociological terms, as a difference in (...) style. A field style treats epistemic alterity as a resource rather than an obstacle for objective knowledge production. A sociological stylistics of the field should thus explain how objective science can co-exist with radical conceptual difference. I discuss examples from the Canadian North, focussing on collaborations between state wildlife biologists and managers, on the one hand, and local Aboriginal Elders and hunters, on the other. I argue that a sociological stylistics of the field can help us to better understand how radically diverse agents may collaborate across cultures in the successful production of reliable natural knowledge. (shrink)