By Philippe Descola, Gisli Palsson
The participants to this publication specialize in the connection among nature and society from numerous theoretical and ethnographic views. Their paintings attracts upon contemporary advancements in social conception, biology, ethnobiology, epistemology, sociology of technological know-how, and a big selection of ethnographic case stories -- from Amazonia, the Solomon Islands, Malaysia, the Mollucan Islands, rural comunities from Japan and north-west Europe, city Greece, and laboratories of molecular biology and high-energy physics. The dialogue is split into 3 components, emphasising the issues posed via the nature-culture dualism, a few inaccurate makes an attempt to answer those difficulties, and strength avenues out of the present dilemmas of ecological discourse.
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Example text
As a product of ‘enculturation’, the hunter is as stuck with his heritage as are the muskrat and the bird with their respective sets of genes. In short, to have recourse to neo-Darwinian theory is to show not how individuals design strategies, but how natural selection designs 34 Tim Ingold strategies for individuals to follow. Equipped by virtue of its evolutionary past with a programme for generating more or less optimal behaviour, within an appropriate environmental context, the individual is predestined to execute that behaviour; thus its entire life, judged by its reproductive outcome, becomes just one trial in that protracted and ongoing decision process that is natural selection itself.
By contrast, men of the younger generation, whose commitment to traditional cultural values (at least in the eyes of their seniors) is weak, readily opt for a more specialised strategy. It seems perfectly reasonable to suppose that this strategy is a result of the quite conscious and deliberate decision, on the part of these younger men, not to imitate the style of their forefathers. But by the same token, it makes no sense at all to regard it as the outcome of a process of variation under natural selection.
His argument may be viewed as an attempt at reconciliation, but has been criticised in the very dualist language it had hoped to transcend. Jonathan Friedman, for instance, asserted in 1974 that Rappaport’s work belonged to a ‘functional ecology…entrenched in the ideological matrix of vulgar materialism’ (Friedman 1974:445). Five years later, Friedman (1979) described the same work as ‘Hegelian Ecology’, suspended ‘between Rousseau and the World Spirit’. To have been charged, for the same work and by the same critic, with both ‘vulgar materialism’ and Hegelianism, suggests that Rappaport’s attempt at monism may not have been altogether unsuccessful, and that Ecology as semiotics 47 Friedman’s two critiques, though contradictor y, remain entrenched in the matrix of dualism.