This volume provides a critical examination of the uses and abuses of indigenous knowledge. The contributors focus on a series of interrelated issues in their interrogation of indigenous knowledge and its specific applications within the localized contexts of particular Asian societies and regional cultures.In particular they explore: the problems of translation and mistranslation in the local-global transference of traditional practices and representations of resource management; the match and mismatch of practical reasoning in indigenous subsistence regimes and their depictions by outsiders; and the developmental and political consequences of contemporary ethnic and regional claims rooted in an ideology of "traditional" indigenous knowledge.

Nuaulu people on the Indonesian island of Seram have displayed remarkable linguistic and cultural resilience over a period of 50 years. In 1970 their language and traditional culture was widely considered 'endangered.' Despite this, Nuaulu have not only maintained their animist identity and shown a robust ability to reproduce 'traditional' ritual performances, but have exhibited both population growth and increasing assertiveness in the projection of their interests through the politics of the 'New Indonesia'. This book examines how kinship organization and marriage patterns have responded to some of these challenges, and suggests that the retention of core institutions of descent and exchange are the consequence of population growth, which in turn has enabled ritual reproduction, and thereby effectively maintained a distinct identity in relation to the surrounding majority culture. Low conversion rates to other religions, and the political consequences of Indonesian 'reformasi', have also contributed to a situation in which, despite changes in the material basis of their lives, Nuaulu have projected a strong independent identity and organisation. In terms of debates around kinship in eastern Indonesia, this book argues that older notions of prescriptive social structure are fundamentally flawed. Kinship institutions are real enough, but the distinction between genealogical and classificatory relations is often unimportant; all that matters in the end is that the arrangements entered into between clans and houses permit both biological and social reproduction, and that the latter ultimately serves the former. An important contribution to the study of the peoples of Eastern Indonesia, it highlights a 'good news story' about the successful retention of a traditional way of life in an area that has had a troubled recent history. It will be of interest to academics in various fields of anthropology, in particular the study of kinship and Southeast Asian societies.

Nuaulu people on the Indonesian island of Seram have displayed remarkable linguistic and cultural resilience over a period of 50 years. In 1970 their language and traditional culture was widely considered 'endangered.' Despite this, Nuaulu have not only maintained their animist identity and shown a robust ability to reproduce 'traditional' ritual performances, but have exhibited both population growth and increasing assertiveness in the projection of their interests through the politics of the 'New Indonesia'. This book examines how kinship organization and marriage patterns have responded to some of these challenges, and suggests that the retention of core institutions of descent and exchange are the consequence of population growth, which in turn has enabled ritual reproduction, and thereby effectively maintained a distinct identity in relation to the surrounding majority culture. Low conversion rates to other religions, and the political consequences of Indonesian 'reformasi', have also contributed to a situation in which, despite changes in the material basis of their lives, Nuaulu have projected a strong independent identity and organisation. In terms of debates around kinship in eastern Indonesia, this book argues that older notions of prescriptive social structure are fundamentally flawed. Kinship institutions are real enough, but the distinction between genealogical and classificatory relations is often unimportant; all that matters in the end is that the arrangements entered into between clans and houses permit both biological and social reproduction, and that the latter ultimately serves the former. An important contribution to the study of the peoples of Eastern Indonesia, it highlights a 'good news story' about the successful retention of a traditional way of life in an area that has had a troubled recent history. It will be of interest to academics in various fields of anthropology, in particular the study of kinship and Southeast Asian societies.

- How can anthropology improve our understanding of the interrelationship between nature and culture?- What can anthropology contribute to practical debates which depend on particular definitions of nature, such as that concerning sustainable development?Humankind has evolved over several million years by living in and utilizing 'nature' and by assimilating it into 'culture'. Indeed, the technological and cultural advancement of the species has been widely acknowledged to rest upon human domination and control of nature. Yet, by the 1960s, the idea of culture in confrontation with nature was being challenged by science, philosophy and the environmental movement. Anthropology is increasingly concerned with such issues as they become more urgent for humankind as a whole. This important book reviews the current state of the concepts of 'nature' we use, both as scientific devices and ideological constructs, and is organised around three themes:- nature as a cultural construction;- the cultural management of the environment; and- relations between plants, animals and humans.

The concept of cultural transmission is central to much contemporary anthropological theory, since successful human reproduction through social systems is essential for effective survival and for enhancing the adaptiveness of individual humans and local populations. Yet, what is understood by the phrase and how it might best be studied is highly contested. This book brings together contributions that reflect the current diversity of approaches - from the fields of biology, primatology, palaeoanthropology, psychology, social anthropology, ethnobiology, and archaeology - to examine social and cultural transmission from a range of perspectives and at different scales of generalization. The comprehensive introduction explores some of the problems and connections. Overall, the book provides a timely synthesis of current accounts of cultural transmission in relation to cognitive process, practical action, and local socio-ecological context, while linking these with explanations of longer-term evolutionary trajectories.

Probably more than any other British anthropologist, Roy Ellen is associated with the study of ethnobiology; his has also long ranked among the leading names in the field . . . Both readers new to Ellen as well as those already familiar with his work will find this collection rewarding. American Anthropologist

The 1990s have seen a growing interest in the role of local ecological knowledge in the context of sustainable development, and particularly in providing a set of responses to which populations may resort in times of political, economic and environmental instability. The period 1996-2003 in island southeast Asia represents a critical test case for understanding how this might work. The key issues to be explored in this book will be the creation, erosion and transmission of ecological knowledge, and hybridization between traditional and scientifically based knowledge, amongst populations facing environmental stress (e.g. 1997 El Nino), political conflict and economic hazards. The book will also evaluate positive examples of how traditional knowledge has enabled local populations to cope with these kinds of insecurity."

The 1990s have seen a growing interest in the role of local ecological knowledge in the context of sustainable development, and particularly in providing a set of responses to which populations may resort in times of political, economic and environmental instability. The period 1996-2003 in island southeast Asia represents a critical test case for understanding how this might work. The key issues to be explored in this book will be the creation, erosion and transmission of ecological knowledge, and hybridization between traditional and scientifically-based knowledge, amongst populations facing environmental stress (e.g. 1997 El Nino), political conflict and economic hazards. The book will also evaluate positive examples of how traditional knowledge has enabled local populations to cope with these kinds of insecurity.

The first concerted critical examination of the uses and abuses of indigenous knowledge.
The contributors focus on a series of interrelated issues in their interrogation of indigenous knowledge and its specific applications within the localised contexts of particular Asian societies and regional cultures. In particular they explore:
The problems of translation and mistranslation in the local-global transference of traditional practices and representations of resource management. The match and mismatch of practical reasoning in indigenous subsistence regimes and their depictions by outsiders. The developmental and political consequences of contemporary ethnic and regional claims rooted in an ideology of "Traditional " indigenous knowledge.

- How can anthropology improve our understanding of the interrelationship between nature and culture?- What can anthropology contribute to practical debates which depend on particular definitions of nature, such as that concerning sustainable development?Humankind has evolved over several million years by living in and utilizing 'nature' and by assimilating it into 'culture'. Indeed, the technological and cultural advancement of the species has been widely acknowledged to rest upon human domination and control of nature. Yet, by the 1960s, the idea of culture in confrontation with nature was being challenged by science, philosophy and the environmental movement.Anthropology is increasingly concerned with such issues as they become more urgent for humankind as a whole. This important book reviews the current state of the concepts of 'nature' we use, both as scientific devices and ideological constructs, and is organised around three themes: - nature as a cultural construction;- the cultural management of the environment; and- relations between plants, animals and humans.

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.

The concept of "cultural transmission" is central to much contemporary anthropological theory, since successful human reproduction through social systems is essential for effective survival and for enhancing the adaptiveness of individual humans and local populations. Yet, what is understood by the phrase and how it might best be studied is highly contested. This book brings together contributions that reflect the current diversity of approaches - from the fields of biology, primatology, palaeoanthropology, psychology, social anthropology, ethnobiology, and archaeology - to examine social and cultural transmission from a range of perspectives and at different scales of generalization. The comprehensive introduction explores some of the problems and connections. Overall, the book provides a timely synthesis of current accounts of cultural transmission in relation to cognitive process, practical action, and local socio-ecological context, while linking these with explanations of longer-term evolutionary trajectories.

Classification, as an object of recent anthropological scrutiny came to prominence during the 1960s, exemplified in the British (constructionist) tradition by the writings of Mary Douglas, and in the American ethno-semantics (cognitive) tradition by the likes of Harold Conklin and Brent Berlin. At the time, these approaches seemed by turns to contradict each other, or even to exist in parallel universes. However, over the last 30 years we have witnessed both a renewed interest in classification studies as well as a cross-fertilization of these once antagonistic approaches. These essays by one of leading scholars in this field bring together a body of influential and inter-linked work which attempts to bridge the divide between cultural and cognitive studies of classification, and which develops a more embedded and processual approach. In particular, the essays focus on people's categorization of natural kinds as a means through which to obtain an understanding of how classifying behavior in general works, engaging with the ideas of both anthropologists and psychologists. The theoretical background is set out in an entirely new and substantial introduction, which also provides a comprehensive and systematic review of developments in cognitive and social anthropology since 1960 as these have impacted on classification studies. In short, it constitutes a useful and approachable introduction to its subject. Roy Ellen was educated at the London School of Economics and is Professor of Anthropology and Human Ecology at the University of Kent at Canterbury, where he has taught since 1973. His numerous and varied publications include Environment, Subsistence and System (1982), The Cultural Relations of Classification (1993), and most recently, On the Edge of the Banda Zone (2003).

Classification, as an object of recent anthropological scrutiny came to prominence during the 1960s, exemplified in the British (constructionist) tradition by the writings of Mary Douglas, and in the American ethno-semantics (cognitive) tradition by the likes of Harold Conklin and Brent Berlin. At the time, these approaches seemed by turns to contradict each other, or even to exist in parallel universes. However, over the last 30 years we have witnessed both a renewed interest in classification studies as well as a cross-fertilization of these once antagonistic approaches. These essays by one of leading scholars in this field bring together a body of influential and inter-linked work which attempts to bridge the divide between cultural and cognitive studies of classification, and which develops a more embedded and processual approach. In particular, the essays focus on people's categorization of natural kinds as a means through which to obtain an understanding of how classifying behavior in general works, engaging with the ideas of both anthropologists and psychologists. The theoretical background is set out in an entirely new and substantial introduction, which also provides a comprehensive and systematic review of developments in cognitive and social anthropology since 1960 as these have impacted on classification studies. In short, it constitutes a useful and approachable introduction to its subject.

Ethnographic Research: A Guide to General Conduct is the first in the ASA Research Methods series. This volume is about ethnographic research, the production of data, and the practical aspects of research practice. It is general and introductory in scope. Designed as a handbook, it is suitable for rapid reference. It provides basic outlines on general practical matters of concern to all those engaged in ethnographic research, introduces the series as a whole, and serves as a guide to existing literature on issues not specifically covered by the more specialized volumes which follow.

Roy Ellen's The Nuaulu World of Plants is the culmination of anthropological fieldwork on the eastern Indonesian island of Seram, and of comparative enquiries into the bases of human classificatory activity through the study of ethnobiological knowledge over a fifty year period. This rich account of the ways plants feature in the worldview and lifeways of the Nuaulu, recognizes that plant knowledge is embedded in plural local and historical contexts: in swiddens, garden crops, managed fallow, village spaces and pathways; in the trees, and the ecological, conceptual and experiential relationships to forest; in plants' roles as healing agents, raw materials, fuels and in ritual; and in historical flux, with the introduction of exotic plants and the impact of colonial and post-colonial ways of seeing the plant world. Ellen's contemporary examination of Nuaulu classificatory practices, in the light of comparable observations made by the seventeenth-century Dutch naturalist Rumphius, allows us to better see how scientific taxonomy emerges from folk knowledge. The comprehensive study of local plant classification based on robust datasets and long-term fieldwork presented here is a rare achievement, and comprises an outstanding resource for regional ethnology. But this book offers a further dimension, evaluating the theoretical consensus on the relationship between so-called 'natural' classifications and utilitarian schemes, and thereby highlights, and addresses, some of the problems of Berlin and Atran's highly influential framework for studying folk knowledge systems. It emphasizes the difficulties of simple claims for universality versus relativity, cultural models versus individual contextual schemata, and of two-dimensional taxonomies. Ellen persuasively argues that classification is a dynamic and living process of cultural cognition that links knowledge to practice, and is not easily reducible to graphical representations or abstract generalizations. Moreover, he draws attention to recent radical approaches to ontology and epistemology, specifically those focusing upon 'convergence metaphysics', arguing these present new challenges for the field. 'This book will undoubtedly become a landmark study in the field of ethnobotany. It represents anthropology at its best ... Roy Ellen has an outstanding reputation and is recognised globally as a leading ethnoscientist, and this rich volume further confirms his status.' Paul Sillitoe FBA, Professor of Anthropology, Durham University This will be a must read for students interested in conducting ethnobiological fieldwork and, more broadly, comparative analysis of cognition... Nuggets of gold come in every chapter. Thomas Thorton, Associate Professor & Senior Associate Research Fellow, University of Oxford

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

Ethnobiology is concerned with the social and cultural transformation of biological knowledge. Roy Ellen, who has worked among the Nuaulu people of eastern Indonesia for more than twenty years, argues here that ethnobiology is a key theoretical area of anthropological enquiry, because it relies on accessible ethnography to explain the interrelationship between collective representations and cognitive processes. He demonstrates this through a detailed analysis of Nuaulu classification of animal knowledge: the relationship between animal words and animal categories; the construction of different categories and their relationship to one another, and the actual language of classification. The classifications are shown to be context-bound and socially embedded, of practical importance to their users, and to reflect an interaction between culture, cognitive processes and the material world. This is an innovative study, which takes our understanding beyond the taxonomic abstraction characteristic of earlier work in the field.

Roy Ellen has studied the Nuaulu people of eastern Indonesia for more than twenty years. He is a major figure in ethnobiology, the branch of anthropology that examines the social and cultural transformation of biological knowledge. The present study looks at the Nuaulu classificatory system of animal knowledge: the relationship between animal words and animal categories, how these categories are constructed, and the language of classification. The author relies on rich and fascinating data to show that all classifications reflect an interaction among culture, cognitive processes, and the material world.

Human ecology is ultimately part of a general theory of society. This is the argument developed here by Roy Ellen, whose exploration of the interplay between social organization and ecology in small-scale subsistence systems has direct bearings both on the investigation of human environmental relations in general and on contemporary social theory. He argues that while ecological study of non-industrial societies cannot be elevated to the status of theory, domain or discipline, it can be represented as a single 'problematic' that historically has acquired some degree of autonomy and which continues to make a significant contribution to a wider anthropology. Dr Ellen introduces his subject matter through an extended and systematic discussion of some major frameworks developed within the last hundred years to examine and explain facets of the relationship between culture, social organization and the environment: determinism, possibilism, cultural ecology, systems theory and ideas derived from modern biology. He follows this with a detailed review and appraisal of important recent research involving the use of ecological models, methods and data. This original and innovative study of the pre-eminently social character of human ecological relations will be of considerable interest to all students and researchers concerned with understanding the nature of the relationship between human beings and their environments.

Human ecology is ultimately part of a general theory of society. This is the argument developed here by Roy Ellen, whose exploration of the interplay between social organization and ecology in small-scale subsistence systems has direct bearings both on the investigation of human environmental relations in general and on contemporary social theory. He argues that while ecological study of non-industrial societies cannot be elevated to the status of theory, domain or discipline, it can be represented as a single 'problematic' that historically has acquired some degree of autonomy and which continues to make a significant contribution to a wider anthropology. Dr Ellen introduces his subject matter through an extended and systematic discussion of some major frameworks developed within the last hundred years to examine and explain facets of the relationship between culture, social organization and the environment: determinism, possibilism, cultural ecology, systems theory and ideas derived from modern biology. He follows this with a detailed review and appraisal of important recent research involving the use of ecological models, methods and data. This original and innovative study of the pre-eminently social character of human ecological relations will be of considerable interest to all students and researchers concerned with understanding the nature of the relationship between human beings and their environments.