Cosmopraxis and Contextualising Among the Contemporary Aymara
Cosmopraxis and Contextualising Among the Contemporary Aymara
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当代艾马拉人的宇宙实践和情境化
DOI：
10.1007/978-1-4020-5754-0_5
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发表时间：
2009
影响因子：
3
通讯作者：
K. Munter
中科院分区：
文献类型：
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作者：
K. Munter
这两位作者都认为，世界观的概念，虽然作为一种描述已经非常广泛，但并没有涵盖多元文化现实的所有方面。在其他传统中，西方关于“宗教”、“哲学”或“科学”的假设并不是人们构建和制定他们的生活和世界的总体主导参考框架，使用“人们的世界观”一词可能并不合适。因为这个概念可能很宽泛，它无意中指的是认知映射。正如我们将看到的，我们在这里特别感兴趣的美洲印第安人的案例生动地说明了一个事实，即地图和认知地图的概念实际上恰好是相当特定的文化，并且经常与关于世界观的理论一起解释（Orye 2008）。认为这样一种世界观将像某种“未来学”那样面向未来的想法，与其他文化传统科普时间和相互交织的时间性的有时根本不同和创造性的方式不一致。在许多其他的传统中，正如艾马拉人的例子将说明的那样，人们已经制定了相当不同的方法来“穿越时间”。这些方法涉及不同的实践，教导或“训练”（Ingold 2000）人们“时间空间如何来来去去”，1邀请人们参加与这个时间空间的永恒变化的互惠舞蹈。沿着这一方针，过去的指导力量与难以捉摸的现在的指导力量相互作用，似乎是这一进程的核心。不仅仅是一种引导我们“走向”未来的世界观，我们正处于一个实践网络中，人们在那里学习并被教导要非常专注，我们可以说是仪式上的专注，一次又一次地关注正在进行的时空带来的东西。2
Both the authors concerned here believe that the concept of worldview, although already very broad as a delineation, does not capture all aspects of pluricultural reality. When looking at other traditions where Western assumptions about ‘religion’,‘philosophy’or ‘science’are not the overall dominant frame of reference in which people construct and enact their lives and worlds, it might not be appropriate to use the term ‘people’s worldview’. For as broad as this concept may be, it unwittingly refers to cognitive mapping. As we will see, the Amerindian case, which interests us here in particular, illustrates in a vivid way the fact that the very idea of a map and of cognitive mapping in fact happens to be quite culturally specific, and often symptomatically accompanies theories about worldview (Orye 2008). The idea that such a worldview would be oriented towards a future as in some kind of a ‘futurology’does not correspond with the sometimes radically different and creative ways other cultural traditions cope with time and intertwining temporalities. In many other traditions–as the case of the Aymara will illustrate–people have elaborated quite different approaches to ‘come through time’. These approaches concern different practices that teach or ‘enskill’(Ingold 2000) people ‘how the timespace comes and goes’, 1 inviting people to take part in an eternally changing dance of reciprocity with this timespace. Along this demarche, the guiding energies of the past, interacting with those of the elusive present, appear to be at the heart of the process. More than a worldview that orients us ‘towards’ the future, we are in presence of a network of practices where people learn–and are taught–to be very attentive, we could say ritually attentive, to what the ongoing timespace brings about, again and again. 2