Re-enchanting Rock Art Landscapes: Animic Ontologies, Nonhuman Agency and Rhizomic Personhood
Re-enchanting Rock Art Landscapes: Animic Ontologies, Nonhuman Agency and Rhizomic Personhood
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重新迷人的岩石艺术景观：动物本体论、非人类能动性和根茎人格
DOI：
10.2752/175169709x374272
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发表时间：
2009
期刊：
影响因子：
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通讯作者：
R. Wallis
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文献类型：
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作者：
R. Wallis
摘要最近的理论万物有灵论作为一个关系认识论证明了有多少土著社区认为景观活着的“人”，只有其中一些人是人类，这些代理人被认为存在之前，人类的参与。神殿、寺庙、格罗夫斯和景观中的其他“神圣”场所，包括一些岩画场所，可能并不标志着文化铭文本身的地方（文化当然是在这些场所体现出来的，但不一定是先验的），而是预先给定的地方，被认为居住着非人类的机构（例如助手、神灵、祖先），人类和非人类之间的关系是协商的。与岩石、岩石艺术和更广泛的景观（充满了非人类）的接触可能涉及人类以外的人与人类的对话，而不是直接（单向）的意义铭刻，其中岩石艺术是一种被动的“文化标记”和景观惰性的白板。通过“动物”本体论的思考促进了岩石艺术景观的方法，它破坏了人类人格的感知优势，包括“艺术家”，并敏感地考虑了岩石艺术，其他比人类的人（和人类）的机构，并在关系的根茎网络景观，其功效是从后来的史前英国的例子探索。
Abstract Recent theorizing of animism as a relational epistemology evinces how many indigenous communities perceive landscapes as alive with “'people,” only some of whom are human, and that these agents are perceived to exist prior to human engagement. Shrines, temples, groves, and other “sacred” sites in the landscape, including some rock-art sites, may not mark places of cultural inscription per se (culture is of course instantiated at such sites, but not necessarily a priori), but pre-given places perceived as inhabited with other-than-human agencies (e.g. helpers, deities, ancestors), and where relationships between humans and nonhumans are negotiated. Engagements with rocks, rock art and the wider landscape (filled with nonhumans) may involve other-than-human people dialoguing with humans, rather than a straightforward (one-way) inscription of meaning in which rock art is a passive “'cultural marker” and landscape an inert tabula rasa. Thinking through “animic” ontologies facilitates an approach to rock-art landscapes which disrupts the perceived ascendancy of human personhood, including that of “'the artist” and considers sensitively the agency of rock art, other-than-human people (and humans), and landscape in rhizomic networks of relationality—the efficacy of which is explored with examples from later prehistoric Britain.