Sentient Entanglements and Ruptures in the Americas: Human-Animal Relations in the Amazon, Andes, and Arctic
Sentient Entanglements and Ruptures in the Americas: Human-Animal Relations in the Amazon, Andes, and Arctic
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美洲的情感纠葛与破裂：亚马逊、安第斯山脉和北极地区的人与动物关系
DOI：
10.1163/9789004679450_009
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发表时间：
2024
期刊：
影响因子：
--
通讯作者：
Anderson D
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文献类型：
--
作者：
Anderson D
这一系列作品的核心是灵感，即某些类型的生态关系使它们在世界各地都能感受到。乍一看，没有什么比亚马逊的热带绿色树冠、安第斯山脉的高耸山峰和北极苔原的广阔无垠更不同的了。然而，这些看似不发达、人口稀少的地区却享有人类和非人类所涉及的直觉同源性。当然，隐含的反讽是一种感官错觉。今天，北极、安第斯山脉和亚马逊河流域同人种学创立时一样，处于全球资源开采的前沿。这些不协调的嵌合体既孤立又拥挤，既原始又种植。在对立的杂音中，我们可以找到思想的统一。连接它们的红线是“有知觉的纠缠”，象征着猎人和猎物之间的相遇。本书中的民族志记录了观察者和移情者之间的部分联系（Straverne，1991）。这些生物的身份很难用“人类”和“动物”来描述，因为几乎在每一种情况下，都有一个共同的环境，可以被描述为一种伙伴关系（恋人和Wishart），一种朝圣（Dransart），或者一种成为的方式（Vander Veldеn）。将这些二元对立结合在一起的联系通常是持续的，比如提供给生命的身体。但它们有时是对抗，死亡和杀戮提供了一个阴暗的背景，为继续生活提供了价值。正如《情人与博尔顿》在其富有洞察力的导言中所概述的那样，这些有感情的纠缠来自一长串旅行概念。“纠缠”这个关键词源于斯堪的纳维亚语中海藻的意思，它包含着一种不可能的生物纠缠在一起的含义，这种生物只能通过巨大的斗争才能被分离成特定的对立链。情感有它自己的历史。今天，它与人工智能的联系使它充满活力，数百年来，它一直是一个非常世界性的概念，管理着人们和地区之间的可互换性和联系的直觉。人类学家欧文、哈洛威尔和蒂姆·英戈尔德是本书中论述人与动物--人与非人--的相似性时最常被引用的权威。然而，他们的文本是基于对相当古老的民族志和哲学的阅读，
At the heart of this collection lies the inspiration that certain types of ecological relationships make themselves felt in vastly different parts of the world. At first glance, there can be nothing more different than the tropical green canopies of Amazonia, the towering peaks of the Andes, and the wide-open expanses of Arctic tundra. Yet these seemingly underdeveloped and sparsely populated regions enjoy a homology of intuition to which humans and nonhumans relate. The implied irony is of course a sensory illusion. The Arctic, Andes and Amazonia are today, as at the time when ethnology was founded, at the forefront of global resource extraction. These incongruous chimeras are both isolated and crowded, pristine and planted. Within the cacophony of opposites we can find a unity of thought. The red line that connects them are the ‘sentient entanglements’ symbolized by the meeting between the hunter and the hunted. The ethnographies that comprise this volume document variously charged partial connections between observant and empathetic beings (Strathern, 1991). The identity of these beings is poorly described by the words ‘human’and ‘animal’since in almost every case there is a shared circumstance that can be described as a partnership (Loovers & Wishart), a pilgrimage (Dransart), or a way of becoming (Vander Veldеn). The connections that bring these binary opposites together are often sustaining–such as the bodies offered to renew life. But they are sometimes confrontations, with deaths and killing providing a sombre backdrop that lends value to continued life. These sentient entanglements come from a long line of travelling concepts, as Loovers & Bolton outline in their insightful introduction. The key term ‘entanglement’finds its roots in the Scandic words for sea algae–and carries a connotation of an impossible intertwining of beings that can only be separated into specific opposing strands with great struggle. Sentience has its own history. Invigorated today with its connection to artificial intelligence, it has been a remarkably cosmopolitan concept over hundreds of years, governing intuitions of commensurability and connection among peoples and regions. The anthropologists Irving Hallowell and Tim Ingold are by far the most often quoted authorities in this volume on the commensurability of people and animals–of human and non-human persons. However, their texts sit upon readings of ethnography and philosophy that are quite old–and which point