Across intellectual disciplines, the ontological turn is restructuring how we think about our relationships with the natural world. Influenced by the seemingly disparate realms of indigenous philosophy and quantum physics, the turn invites us to think about intra-actions and assemblages of human and nonhuman entities. This raises epistemological questions about how we know about the world, and spotlights some of the problems with how we currently do conventional social science research. Diffractive Ethnography invites social scientists to consider alternate methodologies that account for the complexity of human behavior situated in larger environmental contexts. For both novice and experienced researchers, this thought-provoking book opens new ways of thinking about methodology and raises questions about the ethical and justice orientations of our work.
This book explores how one measures and analyzes human alterity and difference in an interconnected and ever-globalizing world. This book critically assesses the impact of what has often been dubbed ‘the ontological turn’ within anthropology in order to provide some answers to these questions. In doing so, the book explores the turn’s empirical and theoretical limits, accomplishments, and potential. The book distinguishes between three central strands of the ontological turn, namely worldviews, materialities, and politics. It presents empirically rich case studies, which help to elaborate on the potentiality and challenges which the ontological turn’s perspectives and approaches may have to offer.
Are money and technology the core illusions of our time? In this book, Alf Hornborg offers a fresh assessment of the inequalities and environmental degradation of the world. He shows how both mainstream and radical economists are limited by a particular worldview and, as a result, do not grasp that conventional money is at the root of many of the problems that are threatening societies, not to mention planet Earth itself. Hornborg demonstrates how market prices obscure asymmetric exchanges of resources - human labor, land, energy, materials - under a veil of fictive reciprocity. Such unequal exchange, he claims, underpins the phenomenon of technological development, which is, fundamentally, a redistribution of time and space - human labor and land - in world society. Hornborg deftly illustrates how money and technology have shaped our thinking and our social and ecological relations, with disturbing consequences. He also offers solutions for their redesign in ways that will promote justice and sustainability.
Organized around issues, debates and discussions concerning the various ways in which the concept of nature has been used, this book looks at how the term has been endlessly deconstructed and reclaimed, as reflected in anthropological, scientific, and similar writing over the last several decades. Made up of ten of Roy Ellen’s finest articles, this book looks back at his ideas about nature and includes a new introduction that contextualizes the arguments and takes them forward. Many of the chapters focus on research the author has conducted amongst the Nuaulu people of eastern Indonesia.
Roy Wagner’s work deals with two fundamental issues in anthropology: how to describe difference, and where to place it in anthropological discourse. His discussion and displacement of anthropological concepts such as ‘group’ and ‘culture’ in the 1970s and 1980s have arguably encouraged a deconstructive undertaking in the discipline. Yet Wagner’s work, although part of the radicalizing move of the 1970s and 1980s in anthropology, was until some years ago not a central reference for anthropological theory. The question Dulley asks throughout her engagement with Wagner’s main essays is whether it is possible for the emic gesture to account for difference within difference without falling into the closure of totalization. Wagner’s work contains this potentiality but is hindered by its very foundation: the emic gesture, in which difference is circumscribed through a name that others. If this gesture is one of the pillars of anthropology, and one that allows for the inscription of difference, the reflection proposed in this book concerns anthropology as a whole: How can one inscribe difference within difference? Dulley argues that this can only be accomplished through an erasure of the emic. Offering a comprehensive discussion of Wagner’s concepts and a detailed reading of his most important work, this book will be of interest to anyone who wishes to reflect on the relationship between ethnography and difference, and especially those who in various ways engage with the ‘ontological turn’. As the book reflects on how Derridean différance can be appropriated by anthropology in its search for subtler and more critical ethnographic accounts, anthropologists interested in post-structuralist theory and methodology will also find it useful.
In Designs for the Pluriverse Arturo Escobar presents a new vision of design theory and practice aimed at channeling design's world-making capacity toward ways of being and doing that are deeply attuned to justice and the Earth. Noting that most design—from consumer goods and digital technologies to built environments—currently serves capitalist ends, Escobar argues for the development of an “autonomous design” that eschews commercial and modernizing aims in favor of more collaborative and placed-based approaches. Such design attends to questions of environment, experience, and politics while focusing on the production of human experience based on the radical interdependence of all beings. Mapping autonomous design’s principles to the history of decolonial efforts of indigenous and Afro-descended people in Latin America, Escobar shows how refiguring current design practices could lead to the creation of more just and sustainable social orders.
This book is the first systematic reconstruction of Castoriadis's philosophical trajectory. It critically interprets the shifts in his ontology by reconsidering the ancient problematic of human institution(nomos) and nature(physis), on the one hand, and the question of beingand creation, on the other.Unlike the order of physis, the order of nomos has played no substantial role in the development of Western thought. The first part of the book suggests that Castoriadis sought to remedy this by elucidating the social-historical as the region of being that eludes the determinist imaginary of inherited philosophy. This ontological turn was announced in his 1975 magnum opus, The Imaginary Institution of Society.With the aid of archival sources, the second half of the book reconstructs a second ontological shift in Castoriadis's thought that occurred during the 1980s. The author argues that Castoriadis extends his notion of ontological creationbeyond the human realm and into nature. This move has implications for his overall ontology and signals a shift toward a general ontology of creative physis
Personhood and relationality have re-animated debate in and between many disciplines. We are in the midst of a simultaneous "ontological turn", a "(re)turn to things" and a "relational turn", and also debating a "new animism". It is increasingly recognised that the boundaries between the "natural" and "social" sciences are of heuristic value but might not adequately describe reality of a multi-species world. Following rich and provocative dialogues between ethnologists and Indigenous experts, relations between the received knowledge of Western Modernity and that of people who dwell and move within different ontologies have shifted. Reflection on human relations with the larger-than-human world can no longer rely on the outdated assumption that "nature" and "cultures" already accurately describe the lineaments of reality. The chapters in this volume advance debates about relations between humans and things, between scholars and others, and between Modern and Indigenous ontologies. They consider how terms in diverse communities might hinder or help express, evidence and explore improved ways of knowing and being in the world. Contributors to this volume bring different perspectives and approaches to bear on questions about animism, personhood, materiality, and relationality. They include anthropologists, archaeologists, ethnographers, and scholars of religion.