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Our Sense of the Beautiful that Has Dwindled : = Reconsidering (Not Forgiving) E.B. Tylor.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	Our Sense of the Beautiful that Has Dwindled :/
其他題名:	Reconsidering (Not Forgiving) E.B. Tylor.
作者:	Luna-Renek, Natalie.
面頁冊數:	1 online resource (175 pages)
附註:	Source: Dissertations Abstracts International, Volume: 84-02, Section: A.
Contained By:	Dissertations Abstracts International84-02A.
標題:	Cultural anthropology. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=29166238click for full text (PQDT)
ISBN:	9798837524721

Our Sense of the Beautiful that Has Dwindled : = Reconsidering (Not Forgiving) E.B. Tylor.
Luna-Renek, Natalie.

Our Sense of the Beautiful that Has Dwindled :Reconsidering (Not Forgiving) E.B. Tylor. - 1 online resource (175 pages)

Source: Dissertations Abstracts International, Volume: 84-02, Section: A.

Thesis (Ph.D.)--The University of Iowa, 2022.

Includes bibliographical references

In this dissertation I examine E.B. Tylor's dream theory of animism. In his theory Tylor postulates that the idea of the soul and, by extension, animism, are the results of dream experiences. He argues that "primitive" people witnessed human-like figures in dreams and came to the conclusion that there was a separate part of the body that could interact with others in dreams. From here, Tylor argues, primitive people naturally extended the concept of the spirit or soul to include nature. Through a thorough examination of Tylor's many publications, I show that Tylor's original emphasis on dreams is more insightful than previously held.Tylor has largely fallen out of favor with anthropologists. His use of words such as "primitive" and "savage" are racist, of course, but in his era, they were unfortunately common terms. I am not suggesting that anthropologists forgive Tylor's language, but I do suggest that it is time to look beyond his era-related baggage and see that he helped build the foundations of anthropology. In Chapter 2 I examine Irving Hallowell's fieldwork among the Ojibwa, primarily focusing on the role of dreams in the Ojibwas' cosmology, showing the connection between Tylor's theory and Ojibwa dreaming. I present case studies showing that in animic cosmologies there are many variances in the concept of the "soul," including how many a person might have. In dreams, at least one soul detaches from the body and interacts with other souls in dreams.In Chapter 3 I examine Eduardo Viveiros de Castro's concept of "perspectivism," where humans and animals have the same interior (the soul) but different exteriors (bodies), resulting in differing points of view. Because humans and animals have souls, indigenous hunters are bonded with animals in a moral code of respectful reciprocity. Indigenous hunters take on the perspective of their prey during the hunt, though they run the risk of permanently transforming into the animal.From here I discuss the ontological turn and the reflexive feedback loop, each of which propose ways for anthropologists to rethink our traditional approach to fieldwork, recognizing how our presence, and the presence of missionaries, colonizers and other outsiders, effects changes to native cosmologies. This is a transitory chapter, from theories of animism, perspectivism, the ontological turn and the reflexive feedback loop, leading to new ways of evaluating the missionary encounter in animic-perspectival cosmologies.In Chapter 4 I examine the impact of missionization and colonization on native cosmologies. I discuss the concept of "conversion," showing that missionaries were not able to determine if a person's conversion was sincere or superficial. I then discuss the role of Native Christians in converting native peoples, something often omitted from missionaries' testimonies. In Chapter 5 I examine missionaries' failed attempts to translate Christian concepts into native terminology. Despite missionaries' accusation that native peoples were immoral, I present evidence that native peoples demonstrated morality in their daily lives, centered around a place in the community. I specifically connect this with Tylor's contention that native peoples had a "secular morality" that was seen in the act itself and did not have a connection to life after death. And with all of the upheavals to animic-perspectival cosmologies native peoples often turned to dreams as a way to reconcile the differences between their animic-perspectival cosmologies and Christianity. In Chapter 6 I show that native peoples often use the rhetoric of ecological nobility, a stereotype placed upon them by Euro-Americans, in land campaigns. This gives native peoples the power and agency to reclaim and protect their land. I then show that science and indigenous knowledge need to be merged, allowing for quicker theories for saving the world. I focus on how we can regain our connection with the larger-than-human world through the anthropological lens that began with Tylor. Realizing that humans are not the only beings with sentience, we can change our treatment of a world that is largely broken.My focus here is on Tylor, but such a rethinking can be extended to other theorists who have been cast aside. This open approach can benefit the field of anthropology as we engage in larger conversations about both the beginnings and future of our field. I will show that animism carries on, not as a religion, but as a way to engage with, and reconnect to, a world filled with sentient beings.

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2023

Mode of access: World Wide Web

ISBN: 9798837524721Subjects--Topical Terms:

2122764
Cultural anthropology.
Subjects--Index Terms:

Tylor, Edward BurnettIndex Terms--Genre/Form:

542853
Electronic books.

Our Sense of the Beautiful that Has Dwindled : = Reconsidering (Not Forgiving) E.B. Tylor.
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520 $a In this dissertation I examine E.B. Tylor's dream theory of animism. In his theory Tylor postulates that the idea of the soul and, by extension, animism, are the results of dream experiences. He argues that "primitive" people witnessed human-like figures in dreams and came to the conclusion that there was a separate part of the body that could interact with others in dreams. From here, Tylor argues, primitive people naturally extended the concept of the spirit or soul to include nature. Through a thorough examination of Tylor's many publications, I show that Tylor's original emphasis on dreams is more insightful than previously held.Tylor has largely fallen out of favor with anthropologists. His use of words such as "primitive" and "savage" are racist, of course, but in his era, they were unfortunately common terms. I am not suggesting that anthropologists forgive Tylor's language, but I do suggest that it is time to look beyond his era-related baggage and see that he helped build the foundations of anthropology. In Chapter 2 I examine Irving Hallowell's fieldwork among the Ojibwa, primarily focusing on the role of dreams in the Ojibwas' cosmology, showing the connection between Tylor's theory and Ojibwa dreaming. I present case studies showing that in animic cosmologies there are many variances in the concept of the "soul," including how many a person might have. In dreams, at least one soul detaches from the body and interacts with other souls in dreams.In Chapter 3 I examine Eduardo Viveiros de Castro's concept of "perspectivism," where humans and animals have the same interior (the soul) but different exteriors (bodies), resulting in differing points of view. Because humans and animals have souls, indigenous hunters are bonded with animals in a moral code of respectful reciprocity. Indigenous hunters take on the perspective of their prey during the hunt, though they run the risk of permanently transforming into the animal.From here I discuss the ontological turn and the reflexive feedback loop, each of which propose ways for anthropologists to rethink our traditional approach to fieldwork, recognizing how our presence, and the presence of missionaries, colonizers and other outsiders, effects changes to native cosmologies. This is a transitory chapter, from theories of animism, perspectivism, the ontological turn and the reflexive feedback loop, leading to new ways of evaluating the missionary encounter in animic-perspectival cosmologies.In Chapter 4 I examine the impact of missionization and colonization on native cosmologies. I discuss the concept of "conversion," showing that missionaries were not able to determine if a person's conversion was sincere or superficial. I then discuss the role of Native Christians in converting native peoples, something often omitted from missionaries' testimonies. In Chapter 5 I examine missionaries' failed attempts to translate Christian concepts into native terminology. Despite missionaries' accusation that native peoples were immoral, I present evidence that native peoples demonstrated morality in their daily lives, centered around a place in the community. I specifically connect this with Tylor's contention that native peoples had a "secular morality" that was seen in the act itself and did not have a connection to life after death. And with all of the upheavals to animic-perspectival cosmologies native peoples often turned to dreams as a way to reconcile the differences between their animic-perspectival cosmologies and Christianity. In Chapter 6 I show that native peoples often use the rhetoric of ecological nobility, a stereotype placed upon them by Euro-Americans, in land campaigns. This gives native peoples the power and agency to reclaim and protect their land. I then show that science and indigenous knowledge need to be merged, allowing for quicker theories for saving the world. I focus on how we can regain our connection with the larger-than-human world through the anthropological lens that began with Tylor. Realizing that humans are not the only beings with sentience, we can change our treatment of a world that is largely broken.My focus here is on Tylor, but such a rethinking can be extended to other theorists who have been cast aside. This open approach can benefit the field of anthropology as we engage in larger conversations about both the beginnings and future of our field. I will show that animism carries on, not as a religion, but as a way to engage with, and reconnect to, a world filled with sentient beings.
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