On the basis of empirical studies, this book explores nature as an integral part of the social worlds conventionally studied by anthropologists. The book may be read as a form of scholarly "edgework," resisting institutional divisions and conceptual routines in the interest of exploring new modalities of anthropological knowledge making. The present interest in the natural world is partly a response to large-scale natural disasters and global climate change, and to a keen sense that nature matters matters to society at many levels, ranging from the microbiological and genetic framing of reproduction, over co-species development, to macro-ecological changes of weather and climate. Given that the human footprint is now conspicuous across the entire globe, in the oceans as well as in the atmosphere, it is difficult to claim that nature is what is given and permanent, while people and societies are ephemeral and simply derivative features. This implies that society matters to nature, and some natural scientists look towards the social sciences for an understanding of how people think and how societies work. The book thus opens up a space for new forms of reflection on how natures and societies are generated.

It looks as though the anthropology of nature is an oxymoron of sorts, given that for the past few centuries, nature has been characterized in the West by humans’ absence, and humans, by their capacity to overcome what is natural in them. But nature does not exist as a sphere of autonomous realities for all peoples. By positing a universal distribution of humans and non-humans in two separate ontological fields, we are for one quite ill equipped to analyse all those systems of objectification of the world in which a formal distinction between nature and culture does not obtain. This type of distinction moreover appears to go against what the evolutionary and life sciences have taught us about the phyletic continuity of organisms. Our singularity in relation to all other existents is relative, as is our awareness of it.

“Gives to anthropological reflection a new starting point and will become the compulsory reference for all our debates in the years to come.” —Claude Lévi-Strauss, on the French edition Beyond Nature and Culture has been a major influence in European intellectual life since its French publication in 2005. Here, finally, it is brought to English-language readers. At its heart is a question central to both anthropology and philosophy: what is the relationship between nature and culture? Culture—as a collective human making, of art, language, and so forth—is often seen as essentially different from nature, which is portrayed as a collective of the nonhuman world, of plants, animals, geology, and natural forces. Philippe Descola shows this essential difference to be not only a Western notion, but also a very recent one. Drawing on ethnographic examples from around the world and theoretical understandings from cognitive science, structural analysis, and phenomenology, he formulates a sophisticated new framework, the “four ontologies” —animism, totemism, naturalism, and analogism—to account for all the ways we relate ourselves to nature. By thinking beyond nature and culture as a simple dichotomy, Descola offers a fundamental reformulation by which anthropologists and philosophers can see the world afresh. “A compelling and original account of where the nature-culture binary has come from, where it might go—and what we might imagine in its place.” —Somatosphere “The most important book coming from French anthropology since Claude Lévi-Strauss’s Anthropologie Structurale.” —Bruno Latour, author of An Inquiry into Modes of Existence “Descola’s challenging new worldview should be of special interest to a wide range of scientific and academic disciplines from anthropology to zoology . . . Highly recommended.” —Choice

"A thoughtful treatise on how popular representations of nature, through entertainment and tourism, shape how we imagine environmental problems and their solutions"--Provided by publisher.

First Published in 1996. Routledge is an imprint of Taylor & Francis, an informa company.

In order to move global society towards a sustainable “ecotopia,” solutions must be engaged in specific places and communities, and the authors here argue for re-orienting environmental anthropology from a problem-oriented towards a solutions-focused endeavor. Using case studies from around the world, the contributors—scholar-activists and activist-practitioners— examine the interrelationships between three prominent environmental social movements: bioregionalism, a worldview and political ecology that grounds environmental action and experience; permaculture, a design science for putting the bioregional vision into action; and ecovillages, the ever-dynamic settings for creating sustainable local cultures.

Now updated and expanded, People and Nature is a lively, accessible introduction to environmental anthropology that focuses on the interactions between people, culture, and nature around the world. Written by a respected scholar in environmental anthropology with a multi-disciplinary focus that also draws from geography, ecology, and environmental studies Addresses new issues of importance, including climate change, population change, the rise of the slow food and farm-to-table movements, and consumer-driven shifts in sustainability Explains key theoretical issues in the field, as well as the most important research, at a level appropriate for readers coming to the topic for the first time Discusses the challenges in ensuring a livable future for generations to come and explores solutions for correcting the damage already done to the environment Offers a powerful, hopeful future vision for improved relations between humans and nature that embraces the idea of community needs rather than consumption wants, and the importance of building trust as a foundation for a sustainable future

In the continuous search for sustainability, the exchange of diverse perspectives, assumptions, and values is indispensable to environmental protection. Through anthropological and ethnographic analyses, this collection addresses how interests, values, and ideologies affect dialogue and sustainability work. Drawing on studies from three continents - Europe, North America, and South America - the paradoxes and the plurality of meanings associated with the creation of sustainable futures are explored. The book focuses on how communication practices collide with organizational frameworks, customary practices, livelihoods, and landscape. In so doing, the authors explore the meanings of environmental communication, pushing beyond environmental advocacy rhetoric to emphasize stronger anthropological engagement within communities to achieve more impactful environmental communication practice. Empirically the book's chapters explore a diverse set of issues, ranging from coastal management in the European north to Native American place naming in Alaska. They further share findings from studies of contaminated land remediation in Sweden, conflicts over water resources in Chile, management of heritage and national parks in Northern Arizona, and cultural transmission in Slovakia. This is an open access book.

The rise of industrial capitalism in the nineteenth century forged a new ecological order in North American and Western European states, radically transforming the environment through science and technology in the name of human progress. Far less known are the dramatic environmental changes experienced by Eastern Europe, in many ways a terra incognita for environmental historians and anthropologists. A New Ecological Order explores, from a historical and ethnographic perspective, the role of state planners, bureaucrats, and experts—engineers, agricultural engineers, geographers, biologists, foresters, and architects—as agents of change in the natural world of Eastern Europe from 1870 to the early twenty-first century. Contributors consider territories engulfed by empires, from the Habsburg to the Ottoman to tsarist Russia; territories belonging to disintegrating empires; and countries in the Balkan Peninsula, Central and Eastern Europe, and Eurasia. Together, they follow a rhetoric of “correcting nature,” a desire to exploit the natural environment and put its resources to work for the sake of developing the economies and infrastructures of modern states. They reveal an eagerness among newly established nation-states, after centuries of imperial economic and political impositions, to import scientific knowledge and new technologies from Western Europe that would aid in their economic development, and how those imports and ideas about nature ultimately shaped local projects and policies.