Showing posts with label anthropology. Show all posts
Showing posts with label anthropology. Show all posts

One River Review

One River
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"One River" will take you on a journey that you will never forget. It will introduce you to one of the twentieth century's most remarkable men--Richard Evans Schultes, as well as one of the world's most fascinating places--the Amazon.
The book is the story of the work of Schultes and two of his students, including the author Wade Davis. It will take you as close as you can ever be to lost cultures and lost ecosystems along with cultures and ecosystems that are very much endangered. Wade Davis is a champion of both human and ecological diversity. "One River" is probably the most eloquent testament to ethnic and biological diversity I've ever read.
As the modern world encroaches on every last nook and cranny of this beautiful earth, "One River" serves as a primer about what once was and about the price we pay as we lose one more species, or one more human culture forever.
This book is an adventure story. It is a story of incredible academic accomplishment. The term academic, with its connotations of being hopelessly removed from the real world does not apply here. Schultes and his students could not be more connected to the real world.
"One River" is the story of man and nature and how the two interact, each forever changing the other. Read this book and then tell your friends about it. While it is hard to make such a claim (there are so many good books), I'd have to say this is my favorite book.

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Albert Einstein, the Human Side: New Glimpses from His Archives Review

Albert Einstein, the Human Side: New Glimpses from His Archives
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Einstein's longtime secretary (1928-1955) Helen Dukas and Professor Banesh Hoffman who together had written a biography of Einstein here collect some of his correspondance, his very humane replies on a great variety of subjects.
The work is small but it does reveal Einstein's character. His humor and modesty and wisdom are everywhere in evidence. Einstein's writing often has an aphoristic quality, and there are many memorable sayings in the work.
A small sample of them follow:
" As for the search for truth ,I know from my own painful searching , with its many blind alleys, how hard it is to take a reliable step, be it ever so small, towards the understanding of that which is truly significant."
"With fame I become more and more stupid, which of course, is a very common phenomenon. There is far too great a disproportion between what one is, and what others think one is, or at least what they say they think one is.But one has to take it all with good humor"
"Where the world ceases to be the scene of our personal hopes and wishes, where we face it as free beings admiring, asking and observing, there we enter the realm of Art and Science. If what is seen and experienced is portrayed in the language of logic, we are engaged in science. If it is communicated through forms whose connections are not accessible to the conscious mind but recognized intuitively as meaningful ,then we are engaged in art.Common to both is the loving devotion to that which transcends personal concern and volition."
This volume touches upon many sides of Einstein, his humanitarianism, devotion to peace, his Zionism, his sense of the beauty that is to be revealed through the objective understanding of the universe."
The book takes the form of the questions his correspondents asked ( Most often given in paraphrased form by the authors of the book) and Einstein's responses to their questions.
If I had one question to ask him it would be, " How is it that it was given to one human being in one relatively short period of time to totally transform Mankind's understanding of nature? Why do you think that you were the one given this miraculous power?


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Modesty, humor, compassion, and wisdom are the traits most evident in these personal papers, most of them never before published, from the Einstein archives. The illustrious physicist wrote as thoughtfully to an Ohio fifth-grader, distressed by her discovery that scientists classify humans as animals, as to a Colorado banker, who asked whether he believed in a personal God. Witty rhymes, and exchange about fine music with Queen Elizabeth of Belgium, and expressions of his devotion to Zionism are but some of the highlights found in this rare, warm enriching book.


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Ishmael: An Adventure of the Mind and Spirit Review

Ishmael: An Adventure of the Mind and Spirit
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I've read several reviews of this book and found that, despite Quinn's careful attempts to get his message across clearly and unequivocally, many readers misunderstand the finer points of Ishmael's arguments and end up praising or condemning Ishmael for the wrong reasons. Here is a short list of common misunderstandings you're likely to encounter in the course of reading reviews of this book:
(1) The central message is a hackneyed statement about saving the planet: All we have to do is this or that. We need to treat the earth better, or treat each other better, etc....
No, the author has no such message. He is not even concerned with saving the planet. He merely points out that, in the past, there were many ways a human could make a living in the world that did not threaten to render the planet uninhabitable. As George Carlin once said: "The planet isn't going anywhere. We are!" The author recommends that if we are concerned about our future, then we should find out as much as we can about these other ways of living in the world and what made them sustainable.
(2) This is communism.
No, this is tribalism, the cultural traits of which have been found to be conducive to sutainable ways of living.
So-called communist countries operate the same unsustainable lifestyle as so-called democratic countries and are just as hierarchical and corrupt. Nothing new, except the academic devaluation of the individual. In "democratic" countries, the devaluation is not openly professed, only practiced and theoretically implied. Progress means the same thing in both societies: the technological displacement of people.
(3) The ape is omniscient; skeptics beware.
Skeptics always beware. Ishmael is the ultimate skeptic. He takes nothing for granted. His arguments are based on information available to any human being with a library card. You'll remember that when the student enters Ishmael's room, he notices dozens of books on history and anthropology piled up on the shelf. You don't have to take Ishmael's word for granted. If you're skeptical, go look it up. The ape is not omniscient. He's well informed.
(4) The book proclaims: "There is something unnatural about the way we live."
I agree. There is nothing natural about the way we live. But there's nothing natural about the way any human has ever lived.
There's never been an all-natural people. We are and have always been all-cultural. Nature supplies us with the urges to satisfy certain life imperatives (i.e. nutritional, procreative, protective, etc...). But culture determines the way we go about responding to these urges; that is to say, there is nothing natural about the way we satisfy these natural desires. We may be at a loss to change our nature and the urges we feel, but we are capable of constructing a better, more sustainable way of responding to nature's edicts.
(5) Based on the arguments of the book, one could conclude that "we, as a species, are...."
Quinn has nothing conclusive to say about humanity or "we as a species," except that every human is dependent on culture and that the bulk of the information that constitutes human cultures is mythological. His main concern here is with the general evolution of two distinct ways of living on this planet. One is sustainable, the other is not. We as a species have not messed things up. One culture out of tens of thousands has managed to make a mess of things. By engaging in unsustainable behavior that threatens to destroy the ecosystems upon which humans everywhere depend (i.e., totalitarian agriculture), we - the people of a single culture - are precipitating the extinction of humankind.

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Imagining Religion: From Babylon to Jonestown (Chicago Studies in the History of Judaism) Review

Imagining Religion: From Babylon to Jonestown (Chicago Studies in the History of Judaism)
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Jonathan Z. Smith is the enfant terrible of the History of Religions discipline, although he's no longer young. From his first essays (collected in Map Is Not Territory) to his more recent musings in To Take Place and Drudgery Divine, he has outraged, stimulated, challenged, and restructured the study of religion in the modern academy.
Each essay here is a little gem, and should be read and savored by any serious student.
Right at the start, in "Fences and Neighbors", Smith shows his true colors: he talks about the taxonomy of walnuts, and uses this as a startlingly perfect demonstration of the strengths and weaknesses of various ways of defining and categorizing religion, religions, and religious groups. "In Comparison a Magic Dwells" points out that most comparison falls into Frazer's homeopathic/contagious magic division, and demonstrates the various pitfalls of the comparative endeavor. I could go on, right through the devastating and terrifying analysis of the Jonestown White Nights mass suicide, in which Smith argues that to study religion seriously, we have a duty to recognize that it is not always "nice," not always about love and peace, and that sometimes awful things are done because of religious feeling, but that nevertheless we are required to try to make sense of it -- a lesson that has renewed force in the wake of 9/11.
Smith does have one real flaw, though, which is that he assumes that everyone is as intelligent and careful as he is. He thinks that every reader will read all the endnotes, for example, and think about their implications for his arguments. And he assumes that every reader will hang onto a certain common-sense perspective on human nature, and interpret his arguments in that light.
Unfortunately, this isn't always the case. "In Comparison a Magic Dwells," for example, argues the need for a radical rethinking of how comparison should be done; many readers, however, think that he is anti-comparison in general. "The Bare Facts of Ritual," which tries to uproot an old sympathetic-magic reading of certain kinds of hunting rituals, and by implication a broader range of apparently intrumental rituals, has been interpreted as a failed attempt at a complete theory of ritual.
In short, this whole book needs to be read again and again, notes and all, with extraordinary care. If you're not willing to put in a great deal of effort, just don't bother--you're going to come out thinking that Smith has nothing constructive to say.
In _Imagining Religion_, Smith is by turns devastating and hilarious, and always brilliant. Not all of it can withstand every possible criticism, but what can? A seminal work, _Imagining Religion_ marks a place at which the History of Religions must either turn or turn back; the very possibility of the study of religion depends upon our turning.

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