American Environmental History. Группа авторов

Чтение книги онлайн.

СКАЧАТЬ Amazon: Geophysical archaeology on Marajo Island, Brazil. San Diego: Academic Press.

      58 Rostlund, E. 1957. The myth of a natural prairie belt in Alabama: An interpretation of historical records. Annals of the Association of American Geographers 47: 392–411.

      59 ———. 1960. The geographic range of the historic bison in the southeast. Annals of the Association of American Geographers 50: 395–407.

      60 Russell, E. W. B. 1983. Indian-set fires in the forests of the northeastern United States. Ecology 64: 78–88.

      61 Sale, K. 1990. The conquest of paradise: Christopher Columbus and the Columbian legacy. New York: Alfred A. Knopf.

      62 Sánchez-Albornoz, N. 1974. The population of Latin America: A history. Berkeley: University of California Press.

      63 Sanders, W. T., Parsons, J. R., and Santley, R. S. 1979. The Basin of Mexico: Ecological processes in the evolution of a civilization. New York: Academic Press.

      64 Sauer, C. O. 1950. Grassland Climax, Fire, And Man. Journal of Range Management 3: 16–21.

      65 ———. 1958. Man in the ecology of tropical America. Proceedings of the Ninth Pacific Science Congress, 1957 20: 104–110.

      66 ———. 1963 [1927]. The barrens of Kentucky. In Land and life: A selection from the writings of Carl Ortwin Sauer, ed. J. Leighly, pp. 23–31. Berkeley: University of California Press.

      67 ———. 1966. The early Spanish Main. Berkeley: University of California Press.

      68 ———. 1971. Sixteenth-century North America: The land and the people as seen by the Europeans. Berkeley: University of California Press.

      69 ———. 1975. Man’s dominance by use of fire. Geoscience and Man 10: 1–13.

      70 Scott, G. A. J. 1978. Grassland development in the Gran Pajonal of eastern Peru. Hawaii Monographs in Geography 1. Honolulu: University of Hawaii.

      71 Sheets, P., and Sever, T. L. 1991. Prehistoric footpaths in Costa Rica: Transportation and communication in a tropical rainforest. In Ancient road networks and settlement hierarchies in the New World, ed. C. D. Trombold, pp. 53–65. Cambridge: Cambridge University Press.

      72 Siemens, A. H. 1990. Between the summit and the sea: Central Veracruz in the nineteenth century. Vancouver: University of British Columbia Press.

      73 Silver, T. 1990. A new face on the countryside: Indians, colonists, and slaves in South Atlantic forests, 1500–1800. Cambridge: Cambridge University Press.

      74 Silverberg, R. 1968. Mound builders of ancient America: The archaeology of a myth. Greenwich, CT: New York Graphic Society.

      75 Stout, A. B. 1911. Prehistoric earthworks in Wisconsin. Ohio Archaeological and Historical Publications 20: 1–31.

      76 Sturtevant, W. C. 1961. Taino agriculture. In The evolution of horticultural systems in native South America, causes and consequences: A symposium, ed. J. Wilbert, pp. 69–82. Caracas Sociedad de Ciencias Naturales La Salle.

      77 Taylor, D. L. 1981. Fire history and fire records for Everglades National Park. Everglades National Park Report T-619. Washington: National Park Service, U.S. Department of the Interior.

      78 Thompson, D. Q., and Smith, R. H. 1970. The forest primeval in the Northeast – A great myth? Proceedings, Tall Timbers Fire Ecology Conference 10: 255–265.

      79 Thoreau, H. D. 1949. The journal of Henry D. Thoreau. vol. 7, September 1, 1854–October 30, 1855, ed. B. Torrey & F. H. Allen, Boston: Houghton Mifflin.

      80 Trombold, C. D., ed. 1991. Ancient road networks and settlement hierarchies in the New World. Cambridge: Cambridge University Press.

      81 Uhl, C., Nepstad, D., Buschbacher, R., Clark, K., Kauffman, B., and Subler, S. 1990. Studies of ecosystem response to natural and anthropogenic disturbances provide guidelines for designing sustainable land-use systems in Amazonia. In Alternatives to deforestation: Steps toward sustainable use of the Amazon rain forest, ed. A. B. Anderson, pp. 24–42. New York: Columbia University Press.

      82 Watts, W. A., and Bradbury, J. P. 1982. Paleoecological studies at Lake Patzcuaro on the west-central Mexican plateau and at Chalco in the Basin of Mexico. Quaternary Research 17: 56–70.

      83 Whitmore, T. M., and Turner, B. L. II 1992. Landscapes of cultivation in Mesoamerica on the eve of the conquest. Annals of the Association of American Geographers 82(3): 402–425.

      84 Whitmore, T. M., Turner, B. L., Johnson, D. L., Kates, R. W., and Gottschang, T. R. . 1990. Long-term population change. In The earth as transformed by human action, ed. B. L. TurnerII, et al., pp. 25–39. Cambridge: Cambridge University Press.

      85 Williams, B. J. 1972. Tepetate in the Valley of Mexico. Annals of the Association of American Geographers 62: 618–626.

      86 ———. 1989a. Contact period rural overpopulation in the Basin of Mexico: Carrying-capacity models tested with documentary data. American Antiquity 54: 715–732.

      87 Williams, M. 1989b. Americans and their forests: A historical geography. Cambridge: Cambridge University Press.

      Documents

      Richard Nelson, “The Watchful World”

      (Extract from Make Prayers to the Raven: A Koyukon View of the Northern Forest. Chicago and London: University of Chicago Press, 1983: 14–32.)

      Because most pre-Columbian Indians did not have a written language, there are few primary sources that describe their understandings of the natural world. For this reason, we’re going to turn first to an anthropologist’s account of one Native nation and their views on nature. Technically, what we are looking at here is a secondary source, which describes how American Indian hunters, the Koyukon people of Alaska, understood the natural world.

There are at least two limitations to the usefulness of this document. First, it is by a white anthropologist, Richard Nelson, so we must remind ourselves that we are actually receiving this account of the Koyukon world view second hand. Nelson often quotes Koyukon people’s descriptions of their beliefs from interviews he had with them (these appear in italics). But he also quotes his own thoughts as recorded in his journal during his research (these appear in roman, and end with “Huslia Journal,” and the date of the entry). Be careful not to confuse the two.

      Second, Nelson was describing Koyukon beliefs of the 1970s. To assume that Indian beliefs of the distant past were similar to the 1970’s Koyukon views is risky. Indian peoples were and are culturally diverse. Just because a community of people in Alaska thought in particular ways in the 1970s does not mean that their ancestors of centuries back, much less Indians living thousands of miles away at the same time, thought similarly. (Would your beliefs about religion and nature be a good indicator of the convictions of your ancestors in, say, 1490?) Nevertheless, other evidence suggests that historical Indian beliefs had many parallels to Koyukon religion. Richard Nelson provides us with a coherent interpretation of Indian natural understandings, and for this reason his account remains one of the most useful introductions to the subject.

      Nelson describes a perception of nature that was alive and well at the time he lived amongst the Koyukon. The way of life and world view he describes are in fact still vigorous, especially in the remote reaches of Alaska, the Canadian north, and in places in the continental СКАЧАТЬ