The term "folkbiology" refers to people's everyday understanding of the biological world—how they perceive, categorize, and reason about living kinds. The study of folkbiology not only sheds light on human nature, it may ultimately help us make the transition to a global economy without irreparably damaging the environment or destroying local cultures. This book takes an interdisciplinary approach, bringing together the work of researchers in anthropology, cognitive and developmental psychology, biology, and philosophy of science. The issues covered include: Are folk taxonomies a first-order approximation to classical scientific taxonomies, or are they driven more directly by utilitarian concerns? How are these category schemes linked to reasoning about natural kinds? Is there any nontrivial sense in which folk-taxonomic structures are universal? What impact does science have on folk taxonomy? Together, the chapters present the current foundations of folkbiology and indicate new directions in research. Contributors Scott Atran, Terry Kit-fong Au, Brent Berlin, K. David Bishop, John D. Coley, Jared Diamond, John Dupré, Roy Ellen, Susan A. Gelman, Michael T. Ghiselin, Grant Gutheil, Giyoo Hatano, Lawrence A. Hirschfeld, David L. Hull, Eugene Hunn, Kayoko Inagaki, Frank C. Keil, Daniel T. Levin, Elizabeth Lynch, Douglas L. Medin, Julia Beth Proffitt, Bethany A. Richman, Laura F. Romo, Sandra R. Waxman

While Human-Animal Studies is a rapidly growing field in modern history, studies on this topic that focus on the Ancient World are few. The present volume aims at closing this gap. It investigates the relation between humans, animals, gods, and things with a special focus on the structure of these categories. An improved understanding of the ancient categories themselves is a precondition for any investigation into the relation between them. The focus of the volume lies on the Ancient Near East, but it also provides studies on Ancient Greece, Asia Minor, Mesoamerica, the Far East, and Arabia.

Ethnozoology: Animals In Our Lives represents the first book about this discipline, providing a discussion on key themes on human-animal interactions and their implications, along with recent major advances in research. Humans share the world with a bewildering variety of other animals, and have interacted with them in different ways. This variety of interactions (both past and present) is investigated through ethnozoology, which is a hybrid discipline structured with elements from both the natural and social sciences, as it seeks to understand how humans have perceived and interacted with faunal resources throughout history. In a broader context, ethnozoology, and its companion discipline, ethnobotany, form part of the larger body of the science of ethnobiology. In recent years, the importance of ethnozoological/ethnobiological studies has increasingly been recognized, unsurprisingly given the strong human influence on biodiversity. From the perspective of ethnozoology, the book addresses all aspects of human connection, animals and health, from its use in traditional medicine, to bioprospecting derivatives of fauna for pharmaceuticals, with expert contributions from leading researchers in the field. - Draws on editors' and contributors' extensive research, experience and studies covering ethnozoology and ethnobiology - Covers all aspects of human-animal interaction through the lens of this emerging discipline, with coverage of both domestic and wild animal topics - Presents topics of great interest to a variety of researchers including those in wildlife/conservation (biologists, ecologists, conservationists) and domestic-related disciplines (psychologists, sociologists)

Indigenous knowledge that embraces ornithology takes in whole social dimensions that are inter-linked with environmental ethos, conservation and management for sustainability. In contrast, western approaches have tended to reduce knowledge to elemental and material references. This book looks at the significance of indigenous knowledge of birds and their cultural significance, and how these can assist in framing research methods of western scientists working in related areas. As well as its knowledge base, this book provides practical advice for professionals in conservation and anthropology by demonstrating the relationship between mutual respect, local participation and the building of partnerships for the resolution of joint problems. It identifies techniques that can be transferred to different regions, environments and collections, as well as practices suitable for investigation, adaptation and improvement of knowledge exchange and collection in ornithology. The authors take anthropologists and biologists who have been trained in, and largely continue to practise from, a western reductionist approach, along another path - one that presents ornithological knowledge from alternative perspectives, which can enrich the more common approaches to ecological and other studies as well as plans of management for conservation.

Since the 1970s the cognitive sciences have offered multidisciplinary ways of understanding the mind and cognition. The MIT Encyclopedia of the Cognitive Sciences (MITECS) is a landmark, comprehensive reference work that represents the methodological and theoretical diversity of this changing field. At the core of the encyclopedia are 471 concise entries, from Acquisition and Adaptationism to Wundt and X-bar Theory. Each article, written by a leading researcher in the field, provides an accessible introduction to an important concept in the cognitive sciences, as well as references or further readings. Six extended essays, which collectively serve as a roadmap to the articles, provide overviews of each of six major areas of cognitive science: Philosophy; Psychology; Neurosciences; Computational Intelligence; Linguistics and Language; and Culture, Cognition, and Evolution. For both students and researchers, MITECS will be an indispensable guide to the current state of the cognitive sciences.

Scholars studying the ecology of specific areas often fail to take into account the presence of humans in those environments. People not only are fundamental components of an ecosystem but possess a unique understanding of its nature. This book examines subjects ranging from pastoralism to the use of medicinal plants to show that understanding the knowledge system of any people is essential to understanding their relation to their environment. Using cases from the American Southwest and Pacific Northwest, the Highland Maya Region of Central America, and the Lowland and Andean regions of South America, the contributors examine the relation of humans and environment within the context of each local system’s beliefs, values, and knowledge. All emphasize the practical and cultural significance of indigenous knowledge of the environment and the importance of comparing this knowledge to scientific understanding prior to initiating development or conservation programs. They also contribute to a theoretical approach that allows findings to be applied across studies, regardless of ethnographic differences.

In recent years, the field of study variously called local, indigenous or traditional environmental knowledge (TEK) has experienced a crisis brought about by the questioning of some of its basic assumptions. This has included reassessing notions that scientific methods can accurately elicit and describe TEK or that incorporating it into development projects will improve the physical, social or economic well-being of marginalized peoples. The contributors to this volume argue that to accurately and appropriately describe TEK, the historical and political forces that have shaped it, as well as people's day-to-day engagement with the landscape around them must be taken into account. TEK thus emerges, not as an easily translatable tool for development experts, but as a rich and complex element of contemporary lives that should be defined and managed by indigenous and local peoples themselves.

Contrary to ingrained academic and public assumptions, wherein indigenous lowland South American societies are viewed as the product of historical emplacement and spatial stasis, there is widespread evidence to suggest that migration and displacement have been the norm, and not the exception. This original and thought-provoking collection of case studies examines some of the ways in which migration, and the concomitant processes of ecological and social change, have shaped and continue to shape human-environment relations in Amazonia. Drawing on a wide range of historical time frames (from pre-conquest times to the present) and ethnographic contexts, different chapters examine the complex and important links between migration and the classification, management, and domestication of plants and landscapes, as well as the incorporation and transformation of environmental knowledge, practices, ideologies and identities.

Ethnoecology has blossomed in recent years into an important science because of the realization that the vast body of knowledge contained in both indigenous and folk cultures is being rapidly lost as natural ecosystems and cultures are being destroyed by the encroachment of development. Ethnobotany and ethnozoology both began largely with direct observations about the ways in which people used plants and animals and consisted mainly of the compilation of lists. Recently, these subjects have adopted a much more scientific and quantitative methodology and have studied the ways in which people manage their environment and, as a consequence, have used a much more ecological approach. This manual of ethnobotanical methodology will become an essential tool for all ethnobiologists and ethnoecologists. It fills a significant gap in the literature and I only wish it had been available some years previously so that I could have given it to many of my students. I shall certainly recommend it to any future students who are interested in ethnoecology. I particularly like the sympathetic approach to local peoples which pervades this book. It is one which encourages the ethnobotanical work by both the local people themselves and by academically trained researchers. A study of this book will avoid many of the arrogant approaches of the past and encourage a fair deal for any group which is being studied. This manual promotes both the involvement oflocal people and the return to them of knowledge which has been studied by outsiders.