2009
DOI: 10.2993/0278-0771-29.2.271
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Spheres of Relations, Lines of Interaction: Subtle Ecologies of the Rarámuri Landscape in Northern Mexico

Abstract: This article describes contemporary landscape management practices in a Rarámuri community in northern Mexico. Learning from Rarámuri concepts and teachings, I investigate Rarámuri landscapes from a relational rather than instrumental perspective. In particular I introduce the concept of subtle ecologies, explored in this article with the heuristic devices of spheres of relations (the effects of collective human action), and lines of interaction (trajectories of intersections between people and plants over lif… Show more

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Cited by 58 publications
(55 citation statements)
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“…Its characteristics are consistent with the ones found in many other Andean traditional communities (e.g. Estermann 1998;Platt 1992;Rist and Dahdouh-Guebas 2006;Van den Berg 1990) and include 1) beliefs related to places and spiritual beings with an ideal of integral land occupation and use (see also , 2) a relational rather than instrumental perspective on the landscape, as observed in other indigenous social-ecological contexts, such as the Rarámuri landscape in Northern Mexico (Wyndham 2009), 3) a cyclical perception of time and space, which expresses the cultural bonds to cropfallow rotation and grazing cycle practices , and 4) a view that does not postulate a fundamental separation between nature and culture, as highlighted for many indigenous societies (Descola 2005).…”
Section: Discussionsupporting
confidence: 81%
“…Its characteristics are consistent with the ones found in many other Andean traditional communities (e.g. Estermann 1998;Platt 1992;Rist and Dahdouh-Guebas 2006;Van den Berg 1990) and include 1) beliefs related to places and spiritual beings with an ideal of integral land occupation and use (see also , 2) a relational rather than instrumental perspective on the landscape, as observed in other indigenous social-ecological contexts, such as the Rarámuri landscape in Northern Mexico (Wyndham 2009), 3) a cyclical perception of time and space, which expresses the cultural bonds to cropfallow rotation and grazing cycle practices , and 4) a view that does not postulate a fundamental separation between nature and culture, as highlighted for many indigenous societies (Descola 2005).…”
Section: Discussionsupporting
confidence: 81%
“…Combined with ecological surveys and experiments, these data can in turn provide estimates of energy input and output associated with traditional management practices. Finally, oral knowledge, including songs, stories, place names, and memories, provide insights into the more "subtle ecologies" associated with management (Wyndham 2009), as well as the deeper social values and meaning encompassed within the marine management systemmeanings which can often be invisible in the material record.…”
Section: Discussionmentioning
confidence: 99%
“…A fuller context of cats-as-pets and the evolutionary biology of cats-as-predators, while implicit in the biocentric perspectives of conservation biologists, is not easy to communicate to nonbiologists. Contemporary scholars of environmental ethics and biocultural conservation recognize that values related to knowledge underlie individual decisions, such as whether or not to allow pet cats outdoors, whether or not to support TNR programs, or whether or not to support local conservation efforts (Colding & Folke, 2001;Lertzman, 2009;Rozzi, 1999;Rozzi et al, 2006;Vandebroek et al, 2011;Wyndham, 2009).…”
Section: Resultsmentioning
confidence: 99%