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Animism, personhood and the nature of reality: Sami perspectives

机译:万物有灵,人格与现实的本质:萨米人的观点

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摘要

This article is an exploration and description of the inter-subjective character of human and non-human relationships. Recent research into animism shows that at present there is emerging a new ontology that breaks down barriers between human beings and animals, culture and nature. This new animism predominantly discusses how human persons relate to the world. The culture of many indigenous groups is animistic meaning that nature is alive and there is a social space for humans and non-humans to interrelate to each other. In this article, an attempt is made to describe in detail how Sami reindeer herders perceive their environment and how the interplay and dialogue with nature is integrated in the overall activities of Sami within this relationship.rnA living being co-exists within certain environmental conditions and is dependent on all other beings with which she/he is in relationship. In this sense one can speak about 'inter-subjectivity' meaning direct subject-to-subject sharing of presence. It will be shown that the relationship between humans and non-humans is highly context-bound. Furthermore, the relationship between humans and non-humans within the Sami cultural circles is based on the mutual caretaking, respect and conditioning within different groups. For instance, the reindeer give themselves to humans and humans give shelter to them. According to the Sami world view, there are many different kinds of persons, such as humans, animals and spirits. To be a person in an animistic sense is a very flexible way of existence and one has to learn to know what the different personhoods are about. In this context, it is important to understand the role and function of the landscape and certain places and features within the landscape in specific areas. This is because within these places, communication, and what will be referred to as mythic discourse, takes place between humans and non-humans, and this dialogue is known to be of benefit to human beings in their daily lives and activities.
机译:本文是对人类和非人类关系的主体间性的探索和描述。对万物有灵论的最新研究表明,目前正在出现一种新的本体论,该本体论打破了人与动物,文化与自然之间的障碍。这种新的万物有灵论主要讨论人与世界的关系。许多土著群体的文化是万物有灵论,意味着大自然是活的,并且人类和非人类之间存在相互联系的社会空间。在本文中,我们试图详细描述萨米族驯鹿牧民如何看待他们的环境,以及在这种关系下萨米族的整体活动中如何融入与自然的互动和对话。取决于她/他与之有关系的所有其他生物。在这种意义上,人们可以谈论“主体间性”,意思是主体之间的直接共享。可以证明,人类与非人类之间的关系是高度关联的。此外,萨米文化圈内人与非人之间的关系是建立在不同群体之间相互照顾,尊重和调节的基础上的。例如,驯鹿给人类自己,而人类给他们庇护。根据萨米人的世界观,有许多不同种类的人,例如人,动物和精神。做一个万物有灵的人是一种非常灵活的生存方式,必须学会了解不同人格的含义。在这种情况下,重要的是要了解景观的作用和功能以及特定区域中景观的某些位置和特征。这是因为在这些地方中,人与非人之间进行交流以及所谓的神话话语,而这种对话被认为对人类的日常生活和活动有益。

著录项

  • 来源
    《Polar Record》 |2010年第236期|44-56|共13页
  • 作者

    Elina Helander-Renvall;

  • 作者单位

    Arctic Centre, University of Lapland, PO Box 122, FI-96101 Rovaniemi, Finland;

  • 收录信息 美国《科学引文索引》(SCI);
  • 原文格式 PDF
  • 正文语种 eng
  • 中图分类
  • 关键词

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