Symbolic Ecology Research Articles

Towards a symbolic ecology of space: an approach from the semantic representation of the city

El objetivo es conocer los modos en los que se construye la realidad por medio de la interacción entre sujetos-símbolos-espacio y su forma de relacionarse con el mundo desde la ecología simbólica del espacio. Para ello se utilizaron las redes semánticas, con las cuales se ubicó la representación semántica de la ciudad, por medio de las palabras dadas por los sujetos cuando se les pregunta que definan ciudad. Porque las palabras obtenidas, son la base de la representación de los marcadores semánticos con los cuales los sujetos construyen simbólicamente su hábitat que estructura su forma de relacionarse con el mundo.

Ubhauli and Udhuali: Application of Symbolic Ecology and Ecological Symbolism in Kirat-Rai in Eastern Nepal

The aim of this article is to explore how the Ubhauli and Udhauli are functioning as a mechanism to maintain the socio-cultural and economic-ecological balance between populations and resources with the help of symbolic and ecological perspectives These great and holy festivals of KiratRais through which they can understand symbolic ecology and ecological symbolism in Kirat world through which Kirat can easily understand the nature, ecology and culture for their adaptation. Ubhauli and Udhauli festivals offer the social harmony, solidarity, integration through the socialization and such entertainment; works as mechanism of conflict resolution in socio-cultural, religious, ecological, economically, linguistically etc. to cope with the existing environmental, cultural and social problems of the Kirat world. The festivals Ubhauli and Udhauli are celebrated twice in a year. April and November are the celebrating months which appear through seasonal changes that help to bring society in order through repetitions and re-beginnings.

Decolonizing Law and expanding Human Rights: Indigenous Conceptions and the Rights of Nature in Ecuador

This article critically addresses the crucial aspects for understanding the rights of nature as a resistance platform for indigenous peoples in Ecuador. By basing my arguments in a post-colonial approach to human rights and the concept of coloniality of power, I argue that the lack of inclusion of indigenous knowledge in human rights is a manifestation of neocolonialism. Thus, the introduction of non-Western narratives into the human rights discourse/practice is an attempt to decolonize what has traditionally been a colonialist discourse. Later on, I develop the concept of ‘rights of nature’ arguing that they are a practical example of the inclusion of indigenous narratives in human rights. In the end, the biggest problem is that the dominant Western thought does not challenge the human-nature relationships that are responsible for nature’s degradation. In this regard, I use ethnographic material, post-colonial anthropological theory, and symbolic ecology to argue that Amazonian indigenous nature ontologies —which understand the nature/culture relationship in a very different way— are contained in the rights of nature that the Ecuadorian Constitution enshrines. Therefore, becoming a legal tool with a significant potential for indigenous people’s historical justice.Received: 01 September 2019Accepted: 05 December 2019Published online: 20 December 2019

Символическая экология как инструмент исследования трансформаций городского пространства

Символическая экология как инструмент исследования трансформаций городского пространства

Dynamics of Krasnoyarsk Urban Space in the Early 21st Century

The results of analysis of urban space symbols that facilitated the change and formation of Krasnoyarsk urban environment in the early 21st century are presented in this article. The purpose of this analysis was to determine the transformation of material, behavioral and iconographic symbols of urban environment as characteristics of the rationally organized territory of Krasnoyarsk in the period from 2000 to 2019. The method of urban symbolic ecology, which allows to consider the properties of the iconic objects of urban environment in a comprehensive manner was chosen for the analytical review of the urban environment. Based on the conducted research, conclusions about urban space transformation connected with the new development of the previous iconic symbols and appearance of new material and behavioral ones were made. The study results indicate of the appearance of the increasing number of objects and events aimed at the development of leisure activities in Krasnoyarsk. The data obtained can be applied for further comprehensive analysis of Krasnoyarsk, as well as other Russian cities’ urban environment

Linguoecological Aspect of Studying the Toponimic Lexis of the Baikal Region

The article is an attempt to examine data from toponymic studies of the Baikal region from the linguoecological point of view. Geographical names of the region are of considerable interest in various aspects of linguistic knowledge, but have not yet been considered in the linguoecological context. This determines the relevance of the study. To demonstrate the main ways of developing regional toponymy in the linguoecological aspect, we bring a classification of the corresponding approaches. This classification includes interpretation of four research lines: the symbolic ecology of language, the natural ecology of language, the sociocultural ecology of language and the cognitive ecology of language [1]. Having presented this classification, we trace the ideas of ecolinguistics on aforecited lines in the data of regional toponymic material research. Identified within the framework of the article the thesis of the systemic toponymy, the idea of the coexistence of languages within a certain geographical area, explicated toponymic appellatives of the appropriate lexis, require a comprehension in the linguoecological aspect. The main conclusion of the article is that regional toponyms are ecologically significant linguistic objects. The article can be of wide interest while investigating issues of journalistic practice in the context of the modern media environment formation.

La práctica de la milpa, el ch’ulel y el maíz como elementos articuladores de la cosmovisión sobre la naturaleza entre los tzeltales de Tenejapa en los Altos de Chiapas

Este artículo presenta los resultados del trabajo etnográfico realizado en comunidades tseltales de Tenejapa en los Altos de Chiapas donde se analizan, a partir de las prácticas agrícolas bajo el sistema de milpa, la relación humano-naturaleza. Se propone una descripción etnográfica para comprender mejor la construcción de los territorios tseltales desde una aproximación teórica que aborda la relación cultura–naturaleza desde la ecología simbólica de Descola. Asimismo se retoman algunas de las aportaciones sobre la concepción de la naturaleza entre los mayas para exponer la relevancia de sus mitos, rituales y prácticas agrícolas como elementos conciliatorios entre la cultura y la naturaleza, y como expresión de la apropiación del territorio.

The street as urban icon? Tel Aviv’s Rothschild Boulevard

In this article, I analyze Tel Aviv’s Rothschild Boulevard as an example of an urban symbol and suggest that while main streets, avenues and boulevards are usually perceived as integral parts of the urban symbolic ecology, they are rarely considered as exclusive urban icons in their own right. Although prestige of “privileged” streets influences reputations of cities and constitutes an important part of their imaginary, their complicated physical structure and multifunctional character conflict with their iconic status. The physical nature of streets resists configuration and articulation as exclusive, durable urban icons because symbols are generally conspicuous physical objects that can be directly interpreted and rendered as iconic.

How Animals Create Human History: Relational Ecology and the Dorset–Polar Bear Connection

AbstractCarvings that represent polar bears (Ursus maritimus) are commonly found in Dorset Paleo-Eskimo archaeological sites across the eastern Arctic. Relational ecology, combined with Amerindian perspectivism, provides an integrated framework within which to comprehensively assess the connections between Dorset and polar bears. By considering the representational aspects of the objects, we reveal an ethology of polar bears encoded within the carvings’ various forms. Reconstructing the experiences and perceptions of Dorset as they routinely interacted with these creatures, and placing these interactions in socioeconomic, environmental, and historical context, permits us to decode a symbolic ecology inherent in the effigies. To the Dorset, these carvings were simultaneously tools and mnemonics (symbols). As tools, they were used to directly access the predatory and spiritual abilities of bears or, more prosaically, to teach and remind of the variety of proper hunting techniques available for capturing seals. As symbols, however, they were far more powerful, signaling how Dorset people conceptualized themselves and their place in the universe. Symbolic of an ice-edge way of life, the effigies expose the role that this special relationship with polar bears played in the creation of Dorset histories and identities.

Ecolinguistics: the state of the art and future horizons

In this article we do two things: in the first half, we trace the emergence and development of ecological linguistics, or ecolinguistics, from the early 1970s. Having contrasted the ecological endeavour with the form-based traditions of 20th century linguistics, we discern four particular ways in which the ecology of language has been conceptualised: as a symbolic ecology (Section 2), a natural ecology (Section 3), a sociocultural ecology (Section 4), and a cognitive ecology (Section 5). These four approaches are described and discussed in detail. In the second half of the state of the art, we outline future horizons for the discipline. The foundation for this outline is our plea for a unified ecological language science (Section 6). This unified program pursues a naturalised agenda in the language sciences by exploring the ecological embeddedness of language and linguistic interaction (Section 7). In particular, this section presents the extended ecology hypothesis as one possible way of understanding ecolinguistics as a naturalised science of language. Having presented this view, we argue that it can place the four different traditions mentioned within a unified ecolinguistic framework (Section 8). This framework includes a naturalised foundation for those concerns that characterise the ecolinguistic enterprise, e.g. the exploitation of natural resources, empowerment of marginalized social groups, and the peaceful coexistence of languages and cultures in multicultural communities. In the conclusion (Section 9), we call for further interaction between ecological schools and traditions.

Natureza e cultura na paisagem amazônica: uma experiência fotográfica com ressonâncias na cosmologia ameríndia e na ecologia histórica

Enquanto experiência artística, o projeto fotográfico "Arborescência - fisionomia do vegetal na paisagem amazônica" proporciona ao autor uma série de descobertas: a paisagem como entrelaçamento de Natureza e Cultura (a presença indireta do homem; o face a face com 'sujeitos vegetais'); as relações de continuidade, indiferenciação e equivalência entre o 'natural' (heterogêneo, espontâneo, nativo, rural) e o 'cultural' (homogêneo, cultivado, exótico, urbano) na experiência da paisagem vegetal; a arborescência como "imagem cósmica" (Gaston Bachelard), onde o alto (céu, luz, galhos, água celeste) e o baixo (terra, sombra, raízes, água terrestre) são pólos equivalentes e reversíveis. Tal experiência encontra ressonâncias na eco-cosmologia das sociedades da floresta amazônica. A cosmologia ameríndia é uma "ecologia simbólica" (Philippe Descola), pois elabora "uma complexa dinâmica de trocas e transformações entre sujeitos humanos e não humanos, visíveis e invisíveis" (Bruce Albert); a ecologia ameríndia é uma "cosmologia posta em prática" (Kaj Århem), na qual animais caçados e plantas cultivadas são 'parentes' que é preciso seduzir ou coagir. Tal modelo constitui uma forma de "socialização da natureza" (Descola), de "humanização da floresta" (Evaristo Eduardo de Miranda) e de "antropização indireta" dos ecossistemas amazônicos (Descola), geradora de "matas culturais" (William Balée).

Illegitimate Killers: The Symbolic Ecology and Cultural Politics of Coyote‐Hunting Tournaments in Addison County, Vermont

SUMMARYAlthough I have conducted ethnographic research on hunting in central Vermont since 1996, one important issue has remained conspicuously absent from my field notes: organized hunting protest. That all changed one cold February day in 2005 as protesters from a home‐grown animal rights group stood along a country road in Whiting, Vermont, to voice their opposition to the first annual Howlin' Hills Coyote Hunt. This coyote‐hunting tournament was characterized by a broad assortment of local residents—including hunters—as a morally corrupt departure from traditional hunting ethics and from that day forward Addison County has been caught up in a social drama that may forever change the face of hunting in Vermont. As deep philosophical differences were revealed between not only hunters and antihunters, but between hunters themselves, a small window opened for a more general moral critique of hunting. Drawing on testimony from hunters, animal rights activists, Vermont Department of Fish and Wildlife personnel, and my own experiences at coyote tournaments, I explain the perspectives of the various actors in this drama as they struggle to define the meaning and ethical place of hunting in the 21st century. [Keywords: human–animal relations, symbolic ecology, hunting, rural America, coyotes]

Comments on David Gruenewald’s “A Foucauldian Analysis of Environmental Education”

David Gruenewald's use of Foucault's way of understanding the connections between knowledge systems, the multiple ways in which they influence the exercise of power, and the resulting form of subjectivity makes a major contribution to understanding the double binds that make current approaches to environmental education more part of the problem than the solution. I think Gruenewald is essentially correct in making the argument that the way environmental education is integrated into the dominant way of thinking about educational practices, which in turn are based on the deep cultural assumptions (a symbolic ecology that Foucault calls a regime of truth), ensures that the cultural roots of the ecological crisis will not be addressed. His argument that the dominant discourse that governs most approaches to environmental education marginalizes any consideration of the social and ecojustice issues is also correct. The language of science, the industrial-driven marketplace, and the messianic drive to spread the Western form of individual subjectivity and supporting cultural assumptions exclude the language required to make explicit what is being subjugated. That is, theJanus face of science is seldom recognized, with the result that the role of science in advancing the Industrial Revolution, and the digital phase we are now entering, goes unchallenged. Thus, science is equated with emancipation and empowerment, and not with the delegitimation of the knowledge systems of other cultures and the marginalization of intergenerational knowledge that has not been monetized and thus has a smaller ecological footprint. As environmental education is so closely aligned with the supposedly culture-free epistemology of science,

Contained Student Protest. The Symbolic Meaning of Urban Space during the 1998 Crisis in Jakarta

In this paper a spatial analysis is presented of the 1998 riots and the 1965 October events in Indonesia. It shows the dynamic aspect of urban symbolic ecology by describing the meaning of space wi...

The Mount Kare Python and His Gold: Totemism and Ecology in the Papua New Guinea Highlands

Lying between the Huli and Paiela peoples of the Papua New Guinea highlands, Mt. Kare, the site of a gold rush from 1988 to 1990, presently inspires millenarian speculations about an imminent cosmic revolution. Mt. Kare was traditionally a ritual site where pigs were sacrificed to Taiyundika, a totemic python, to promote the fertility of plant, animal, and human species. Today it is where gold is mined in pursuit of unprecedented riches and millenarian transformations. Although sacrifices are no longer conducted at Mt. Kare, the python still has some salience for Paielas, who consider the gold to be the flesh of the totemic python. Blending Christianity with traditional cosmology, Paielas interpret the finding of the gold as a millenarian sign. As an ancestral figure who guarantees the continuing fertility of the earth in exchange for pork sacrifices, the python stands at the core of Paiela constructions of nature and humanity's position within it. Paiela totemism is explored for what it can teach us about an indigenous symbolic ecology and how “local knowledge” or a “cognized model” can inflect capital‐intensive resource development at a time of ostensible globalization. The ecology of Mt. Kare gold mining must be sensitive to intercultural processes and how global flows (of ideologies, technologies, and capital) are mediated by vernacular constructions. [Papua New Guinea, mining, totemism, symbolic ecology, place]

Introduction: Congealed time, compressed place; roots and branches of urban symbolic ecology

International Journal of Urban and Regional ResearchVolume 22, Issue 4 p. 545-549 Introduction: Congealed time, compressed place; roots and branches of urban symbolic ecology Peter J.M. Nas, Peter J.M. Nas (NAS@rulfsw.LeidenUniv.nl), Vakgroep CA/SNWS, Wassenaarseweg 52, 2300 RB Leiden, The Netherlands.Search for more papers by this author Peter J.M. Nas, Peter J.M. Nas (NAS@rulfsw.LeidenUniv.nl), Vakgroep CA/SNWS, Wassenaarseweg 52, 2300 RB Leiden, The Netherlands.Search for more papers by this author First published: 16 December 2002 https://doi.org/10.1111/1468-2427.00159Citations: 7AboutPDF ToolsRequest permissionExport citationAdd to favoritesTrack citation ShareShare Give accessShare full text accessShare full-text accessPlease review our Terms and Conditions of Use and check box below to share full-text version of article.I have read and accept the Wiley Online Library Terms and Conditions of UseShareable LinkUse the link below to share a full-text version of this article with your friends and colleagues. Learn more.Copy URL Share a linkShare onFacebookTwitterLinked InRedditWechat Citing Literature Volume22, Issue4December 1998Pages 545-549 RelatedInformation

Some remarks on a review of Gérard Genette's structuralism

In this article we do two things: in the first half, we trace the emergence and development of ecological linguistics, or ecolinguistics, from the early 1970s. Having contrasted the ecological endeavour with the form-based traditions of 20th century linguistics, we discern four particular ways in which the ecology of language has been conceptualised: as a symbolic ecology (Section 2), a natural ecology (Section 3), a sociocultural ecology (Section 4), and a cognitive ecology (Section 5). These four approaches are described and discussed in detail. In the second half of the state of the art, we outline future horizons for the discipline. The foundation for this outline is our plea for a unified ecological language science (Section 6). This unified program pursues a naturalised agenda in the language sciences by exploring the ecological embeddedness of language and linguistic interaction (Section 7). In particular, this section presents the extended ecology hypothesis as one possible way of understanding ecolinguistics as a naturalised science of language. Having presented this view, we argue that it can place the four different traditions mentioned within a unified ecolinguistic framework (Section 8). This framework includes a naturalised foundation for those concerns that characterise the ecolinguistic enterprise, e.g. the exploitation of natural resources, empowerment of marginalized social groups, and the peaceful coexistence of languages and cultures in multicultural communities. In the conclusion (Section 9), we call for further interaction between ecological schools and traditions.