Ilimin muhalli
Ilimin ilimin muhalli wani yanki ne na ilimin ɗan adam kuma an bayyana shi a matsayin "bincike na Sauye-sauyen al'adu ga mahalli". An kuma bayyana karamin filin a matsayin, "bincike na dangantaka tsakanin yawan mutane da yanayin su na halitta". Mahimmancin bincikensa ya shafi "yadda al'adu al'adu da ayyuka suka taimaka wa jama'ar mutane su daidaita da mahallinsu, da kuma yadda mutane suka yi imani da abubuwa na al'adunsu don kula da yanayin su".[1] ilimin muhalli ya samo asali ne daga tsarin ilimin muhallar al'adu, kuma ya samar da Tsarin ra'ayi wanda ya fi dacewa da Binciken kimiyya fiye da tsarin muhalli na al'adu. Binciken da akayi a karkashin wannan tsarin yana da niyyar nazarin martani mai yawa na ɗan adam ga Matsalolin muhalli.[2]
Masanin ilimin muhalli, Conrad Kottak ya buga yana jayayya da cewa akwai tsohuwar 'mai aiki', salon ilimin muhallami na apolitical kuma, tun daga lokacin rubuce-rubuce a cikin 1999, 'sabon ilimin muhallu' yana fitowa kuma ana bada shawarar wanda ya kunshi tsarin da yafi rikitarwa na duniya, na ƙasa, na yanki da na gida.[3]
Tarihin yankin da manyan masu bincike
gyara sasheA cikin shekarun 1960s, ilimin muhalli na muhalli yafara bayyana a matsayin martani ga ilimin muhallu na al'adu, wani yanki na ilimin ɗan adam wanda Julian Steward ya jagoranta. Steward ya mayar da hankali kan nazarin hanyoyi daban-daban na rayuwa a matsayin hanyoyin canja wurin makamashi sannan ya bincika yadda suke ƙayyade wasu fannoni na al'ada. Al'adu ya zama sashin bincike. Masana ilimin muhalli na farko sun binciki ra'ayin cewa mutane a matsayin yawan muhalli ya kamata su zama sashin bincike, kuma al'adu ya zama hanyar da yawan jama'a ke canzawa da daidaitawa da muhalli. An kwatanta shi da ka'idar tsarin, aiki da kuma nazarin ra'ayoyi mara kyau.[4]
Benjamin S. Orlove ya lura cewa cigaban ilimin muhalli yafaru a matakai. "Kowane mataki shine martani ga wanda ya gabata maimakon kawai ƙari ga shi".[5] Mataki na farko ya shafi aikin Julian Steward da Leslie White, mataki na biyu ana kiransa 'Neofunctionalism' da / ko 'neoevolutionism', kuma mataki na uku ana kiransa' 'processual ecological anthropology'.[5] A lokacin matakin farko, White da Steward sun haɓaka samfuran daban-daban guda biyu. "Bambanci ba kamar yadda wasu masu sukar suka sanya shi, samfuran White na Juyin Halitta na al'adu sun kasance unilinear da monocausal, yayin da Steward ya yarda da layi daban-daban na Ci gaban al'adu da kuma dalilai daban-daban. [5], an lura cewa ƙungiyar da ta biyo baya ta amince da Steward da White, yayin da sauran ba su yarda da su ba. 'Matsayin juyin halitta' ya wuce gona da iri a cikin aikin su na gaba da kuma ya nuna cewa 'Yin halayyar halitta ya wuce gona ga' yanci ga' yancin su ya wuce gona a cikin yanayin jama' yanci ya wuce gona.
Ɗaya daga cikin manyan masu aiki a cikin wannan ɓangaren ilimin ɗan adam shine Roy Rappaport . Ya gabatar da ayyuka masu ban sha'awa dayawa game da dangantakar dake tsakanin al'adu da yanayin halitta inda yake girma, musamman game da rawar da al'ada ke takawa a cikin dangantakar tsari tsakanin su biyu. Ya gudanar da mafi rinjaye, idan ba duka ba, na aikinsa na gona a cikin ƙungiyar da aka sani da Maring, waɗanda ke zaune a wani yanki a cikin tsaunuka na Papua New Guinea.
Ayyukan Patricia K. Townsend sun nuna bambancin dake tsakanin ilimin muhalli da ilimin muhallu. A ganinta, wasu masana kimiyyar ɗan adam suna amfani da kalmomin biyu a cikin hanyar da za a iya musayar su. Ta bayyana cewa, "Ilimin muhalli zai koma ga wani nau'i na bincike a cikin ilimin muhallu - nazarin filin dake bayyana tsarin muhalli guda daya ciki har da yawan mutane". Nazarin da aka gudanar a ƙarƙashin wannan yanki "sau da yawa yana magance ƙananan mutane kaɗan kamar ƙauyen ko unguwa".[6]
Halitta ta Al'adu ta rinjayi masana kimiyyar ɗan adam da yawa, gami da L. P. Vidyarthi da ra'ayinsa na Yanayi-Mutum-Ruhu (NMS).
Tasirin duniya a kan horo
gyara sasheNazarin dake ƙarƙashin horo ya shafi ilimin halittu na 'Yan asalin ƙasar. Saboda dalilai daban-daban dake da alaƙa da duniya, ilimin kabilanci na asali suna fuskantar ƙalubale masu yawa kamar, "migration, kafofin watsa labarai, da kasuwanci sun yada mutane, cibiyoyi, bayanai, da fasaha".[1] "A fuskar karfafawa na kasa da kasa don amfani da lalacewa, tsarin kabilanci wanda ya taɓa adana yanayin gida da na yanki yana ƙara zama mara tasiri ko mara amfani".[1] Har ila yau, akwai barazanar "kayan kasuwanci, gurɓataccen masana'antu, da kuma tilasta tsarin gudanarwa na waje" a kan tsarin halittu na gida.[1] Wadannan barazanar ga hanyoyin rayuwa na asali sananne ne a fagen ilimin ɗan adam. Conrad Phillip Kottak ya bayyana cewa, "Ilimin muhalli na yau, aka ilimin muhallu, yayi ƙoƙari ba kawai don fahimta ba harma da neman mafita ga matsalolin muhalli".[1] Ɗaya daga cikin hanyoyin da ake amfani dasu don gano irin waɗannan mafita shine yin la'akari da waɗanne fannoni na yanayin ɗan adam ke haifar da lalacewar muhalli. Irin waɗannan siffofi na yanayin ɗan adam na iya haɗawa da sha'awar sababbin fasahohi, sha'awar matsayi mafi girma na zamantakewa, da kuma sha'awar ko nuna son kai ga adalci na zamantakewa. Wata hanyar da za a magance matsalar yanayi ta zamani itace yin amfani da al'ada ta ilimin muhalli. Ilimin muhalli na dogon lokaci na ƙungiyar 'yan asalin ƙasar na iya ba da kyakkyawar fahimta game da dabarun daidaitawa, sa ido kan al'umma, da kuma ƙarfin tsakanin nau'o'in al'adu da ɗan adam.
Tattaunawa
gyara sasheFrom the beginning various scholars criticised the discipline, saying it inherently was too focused on static equilibrium which ignored change, that it used circular reasoning, and that it oversimplified systems.Samfuri:Attribution needed[<span title="This sentence may contain perspectives and opinions without stating whose they are. (June 2013)">attribution needed</span>] One of the current criticismsSamfuri:By whom is that, in its original form, ecological anthropology relies upon cultural relativism as the norm.[4] However, in today's world, there are few cultures that are isolated enough to live in a true culturally relative state. Instead, cultures are being influenced and changed by media, governments, NGOs, businesses, etc. In response, the discipline has seen a shift towards applied ecological anthropology, political ecology and environmental anthropology.[1]
Jami'o'i tare da shirye-shiryen ilimin muhalli
gyara sashe
Dubi kuma
gyara sashe
Manazarta
gyara sasheBayani
gyara sashe- ↑ 1.0 1.1 1.2 1.3 1.4 1.5 Cite error: Invalid
<ref>tag; no text was provided for refs namedKottak - ↑ Cite error: Invalid
<ref>tag; no text was provided for refs namedMoran - ↑ Kottack, Conrad. (1999). "The New Ecological Anthropology" (PDF). American Anthropologist. 1: 23–35. doi:10.1525/aa.1999.101.1.23.
|hdl-access=requires|hdl=(help) - ↑ 4.0 4.1 Kottak, Conrad P. (March 1999). "The New Ecological Anthropology" (PDF). American Anthropologist. Blackwell Publishing. 101 (1): 23–35. doi:10.1525/aa.1999.101.1.23. JSTOR 683339.
|hdl-access=requires|hdl=(help) Cite error: Invalid<ref>tag; name "Conrad" defined multiple times with different content - ↑ 5.0 5.1 5.2 Orlove, Benjamin S. (1980). "Ecological Anthropology". Annual Review of Anthropology. 9: 235–273. doi:10.1146/annurev.an.09.100180.001315. JSTOR 2155736.
- ↑ Cite error: Invalid
<ref>tag; no text was provided for refs namedTownsend2
Ƙarin karantawa
gyara sasheHaɗin waje
gyara sashe- McGrath, Stacy (n.d) "Ecological Anthropology", MD Murphy (Ed) Anthropological Theories. Ma'aikatar Anthropology, Jami'ar Alabama shafin yanar gizon Samun dama 8 ga Agusta 2009
- Jaridar Yanar Gizo ta Anthropology, Jami'ar Kudancin Florida An samo shi 9 ga Agusta 2009Samun dama 9 ga Agusta 2009
- Open Access Journal mai taken "Ecological and Environmental Anthropology" An samo shi 9 ga Agusta 2009Samun dama 9 ga Agusta 2009
Samfuri:Environmental humanitiesSamfuri:Environmental social scienceSamfuri:Ethnobiology