Cultural Ecology is an anthropological theory put forward by Julian Steward and ud widely by archaeologists. Steward defined cultural ecology in his 1955 book The Theory of Culture Change as "the study of the process by which a society adapts to its environment."
Patterns of society through production
Wherever we find a community, however primitive, however complex, we find more than an association of individuals, each pursuing their own lives and posssing their own ideas. We find a social pattern, a coherent body of customs and ideas, an integrated unity or production system in which each element, physical, biological and social, has a definite function in relation to the whole environment as a human resource.app内购买
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But what determines the pattern? It is, says Radcliffe-Brown, 'the necessary conditions of existence of the social organism'. To this the social institutions must correspond. In turn, the necessary conditions of existence, at any stage of social development, depend on the geographical situation and the level of technology. This is true from the 'Stone Age' to the pr
ent 'Age of Industrialism'.
兵开头的成语Basic to every form of social organization is the method of obtaining tho items esntial for human survival. In other words, how do the people of a particular society exploit natural resources to produce their food, clothing, tools, and other items that they need in order to live as human beings ?
The 'necessary conditions of existence' shape the relationship of people to each other and their command of natural resources. Individuals utilize nature, directly or indirectly, to produce the necessities of life, not in isolation from each other, not as parate individuals, but in common groups and societies with shared or conflicting cultural norms.
It has not been sufficiently recognized that Stewart's so-called defining work in cultural ecology is called "The Theory of Culture Change: the Methodology of Multilinear Evolution" not "The Theory of Cultural Ecology." Steward's overriding interest was not to define cultural ecology but rather to understand the process or caus of the 'evolution' of culture. From a possibilist perspective he sought to explain the choices made by cultur
es in the face of the options prented to them by their history as well as by their environment. He emphasized ecological factors as an important but not exclusive factor in determining culture change. Criticism of the 'functional' nature of Steward's brand of cultural ecology em misplaced when the full scope of his theoretical ideas are accounted for. Stewart's notion of the "cultural core' has tended to eclip his other important concepts such as "culture type", "sociocultural integration, " and "multilinear evolution" which actually figure much larger in his overall "theory of culture change". The less recognized concepts, however, stress the interaction of environmental and cultural factors over time (rather than more functional linkages) and the way in which the interactions may produce different and unpredictable paths of development.
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Persistent and overriding themes
The broader strokes of Steward's overall project and emphasis on evolutionary change, however, have directly and continually shaped cultural ecology in at least two major ways. (1) Part of Steward’s legacy, Orlove suggests, is the emphasis in cultural ecology o
n process. In this context, metaphors from evolutionary biology, such as 'adaptation,' have frequently been drawn on by cultural ecologists to describe the process linking cultures and their environments. The concept of adaptation has triggered the borrowing of additional biological concepts such as "niche" (e Barth for early elaboration and Wilk for more recent). (2) Therefore, on the conceptual as well as methodological level, cultural ecology has consistently reflected an effort to fu both the ideas and the approaches of Cultural ecological studies tend to focus on specific cultures and frequently on specific facets of culture (e.g. production systems) in specific environments.
Although this 'ethnographic' focus has led, particularly in previous decades, to an emphasis on considering what McCay and Vayda (1975) call 'homeostatic' ttings (where human-environment interactions are more or less balanced), more recent studies have begun to pay greater attention to communities and ttings where environmental degradation and negative environmental outcomes occur, particularly in developing countries. natural and social sciences.吉尔伯托
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Cultural ecology is a system of knowledge about environmental management. It has been created from the inputs of teachers and students at all levels of education. The aim is to stimulate discussion of ideas and projects about how to bring people and nature into equilibrium. The approach is through planning for sustainability bad on good science and robust economics in which well-being of planet and personal beliefs are interdependent.
The following definitions are provided to guide its u and development.
Cultural ecology provides windows from many subjects into issues of environmental management.
Cultural ecology is about human communities as makers. In making things, humans are now the main functional components influencing planet Earth’s biological cycles of materials and energy flows.
Cultural ecology is an educational experience that demonstrates the importance of crossi
ng boundaries of traditional subjects in order to understand and solve environmental problems.
Cultural ecology is a t of notions about nature illustrating how everyone interprets the world from within a particular multi factorial framework of perception and thought, which often gives ri to difficulties and dangers in using ones own perspective to judge the values and behaviour of others towards environmental issues.雨巷赏析
