Joukowsky Institute for Archaeology & the Ancient World
Brown University
Box 1837 / 60 George Street
Providence, RI 02912
Telephone: (401) 863-3188
Fax: (401) 863-9423 [email protected]
Discussion Questions
What is "local knowledge" or "indigenous knowledge" in Escobar's discussions of political ecology? Why does Escobar point to the idea that in contexts of globalization and global coloniality, indigenous knowledges can not be ignored any longer? Can you think of forms of local knowledge from your own experience- distinct from let's say scientific or other forms of knowledge? (Omur)
Following Escobar's enlightening discussion of coloniality/modernity (p. 12-13), I am hoping that we can reflect on the relationship between places of healing (as an aspect of indigenous knowledge and local geographies of livelihood) with the emergence of modern scientific medicine (as a part of the project of modernity)- and the shaping/making of medical spaces as a result of such encounter. (Omur)
Appadurai argues that the nation-state system inherently limits or destroys the potential for locality construction or the existence of cohesive neighborhoods. Does Escobar’s vision for “in situ conservation” and a greater emphasis on cooperation with indigenous or local practices (TPSs) necessitate a post-nation-state global system? In what ways could capitalist or semi-capitalist states incorporate this type of plan without colonizing/delocalizing populations? (Jackie)
Escobar’s exploration of how different cultures define “nature” (Ch. 1) hearkens back to some of our discussion last week about how we construct “place” in relation to our bodies and/or our culture. How do nation-states (as described by both Escobar and Appadurai) and their counter-local tendencies affect a people’s or individuals’ definition or interaction with nature? (Jackie)
Escobar mentions in Chapter 3 that although TPSs exhibit high levels of sustainability, they are threatened by modernization and by youth of indigenous or other TPS-using groups who are opting out of their culture’s traditional modes of existence. Also considering Appadurai’s discussion of mass media and supra-national virtual communities, how might locality and local traditions be preserved? (Jackie)
It is said, for instance, that, "the world was founded with everything in it: water, air, saints, visiones y espantos[visions and scares], trees, serpents, deer, and birds. The world exists and functions at many levels, without an entity being more important than any other, save in the kind of power they possess, in which the shaman[hechicero]may find nourishment. Men and women grow on the generosity of nature, on its tireless goods and even those which are unreachable" (Escobar, 111). Offering such a comprehensive perspective of nature seemingly presents a very optimistic perception of existence for those who willing to work with nature and all of its inhabitants. Where then does the human disconnect from nature occur? (Josh)
"Essentialism is the belief that things possess an unchanging core, independent of context and interaction with other things, that knowledge can progressively know" (Escobar121). Historically, Socrates began Western Philosophy with the great quote, "I only know that I know nothing", can that idea be easily linked to essentialism? If one were to accept the uncertainty of fact as an overarching truth itself, would that not provide an unchanging core from which to move forward. In regards to cultural interaction, if one were to walk into a new culture with the idea that they 'knew nothing', would they not be more open to the given culture's ideas and practices. If two cultures approached interaction this way would they not mutually benefit? (Josh)
Appadurai talks about locality as links between, "the sense of social immediacy, the technologies of interactivity, and the relativity of contexts" (178). He seemingly places this in contrast to the perception of locality as just a spatial relationship. In a way though, he is adding depth to the concept of locality in space by introducing relationships that push and pull local structures. He says, "locality is always emergent from the practices of local subjects in specific neighborhoods" (198). Appadurai identifies a number of reasons for things being the way they are, but does he ever actively speak towards change? (Josh)