{"id":1117,"date":"2017-10-11T11:19:18","date_gmt":"2017-10-11T15:19:18","guid":{"rendered":"http:\/\/djhatfield.com\/blog\/?p=1117"},"modified":"2017-10-12T10:21:18","modified_gmt":"2017-10-12T14:21:18","slug":"whats-in-a-place-%e5%9c%b0%e6%96%b9%e7%9a%84%e6%9c%ac%e9%ab%94%e8%ab%96%ef%bc%8d%ef%bc%8dcoulthard%e8%ab%96%e3%80%8c%e5%9c%b0%e6%96%b9%e5%b0%8d%e6%8a%97%e5%b8%9d%e5%9c%8b%e3%80%8d","status":"publish","type":"post","link":"https:\/\/djhatfield.com\/blog\/?p=1117","title":{"rendered":"what’s in a place? \u5730\u65b9\u7684\u672c\u9ad4\u8ad6\uff0d\uff0dCoulthard\u8ad6\u571f\u5730\u5728\u53bb\u6b96\u6c11\u7684\u5730\u4f4d"},"content":{"rendered":"

This week, I’m doing the first of my virtual symposium pieces. I’m briefly going to introduce a short article, for which I will give the citation below. My introduction intends to get at a few possibly useful lines of conversation, hoping that it will encourage some talk. So this post is a bidding to get us conversing on critical indigenous studies<\/em><\/p>\n

\u9019\u7bc7\u90e8\u843d\u683c\u662f\u6211\u300c\u865b\u64ec\u7814\u8a0e\u6703\u300d\u7684\u9996\u4f5c\uff0c\u5728\u6b64\u865b\u64ec\u7814\u8a0e\u6703\uff0c\u6211\u5c07\u6703\u4ecb\u7d39\u4e00\u7bc7\u8ad6\u6587\uff0c\u4e26\u63d0\u51fa\u4ee5\u5169\u500b\u8a0e\u8ad6\u7dda\u7d22\uff0c\u5e0c\u671b\u9019\u6a23\u81ea\u5df1\u4e0d\u8b1b\u592a\u591a\uff0c\u5c31\u80fd\u6b61\u8fce\u5927\u5bb6\u4f86\u8a0e\u8ad6\uff0c\u6240\u4ee5\u9019\u4e9bPOST\u662f\u9080\u8acb\u5927\u5bb6\u8a0e\u8ad6\u539f\u4f4f\u6c11\u7814\u7a76\u7684\u8b70\u984c…<\/em><\/p>\n

<\/p>\n

\uff0d\uff0d\uff0d\uff0d\uff0d\uff0d<\/p>\n

\u571f\u5730\u5728\u9084\u6211\u571f\u5730\u904b\u52d5\u4e0d\u53ea\u662f\u4e3b\u6d41\u793e\u6703\u7684\u6240\u8b02\u623f\u5730\u7522<\/p>\n

Land in indigenous movements is more than what settler society considers real estate. It is not a commodity<\/p>\n

\u5728\u4ed6\u7684\uff082010\uff09\u8457\u4f5c\u300cplace against empire<\/a>\u300dYellowknives Dene \u5b78\u8005\u3001\u539f\u904b\u8005Glen Coulthard \u8a0e\u8ad6\u8457\u571f\u5730\u5728\u539f\u4f4f\u6c11\u904b\u52d5\u7684\u5730\u4f4d\uff0c\u4ed6\u63d0\u5230\uff0c\u5982\u679c\u5c07\u571f\u5730\u8996\u70ba\u4e00\u7a2e\u751f\u7522\u5de5\u5177\u800c\u5df2\uff0c\u6211\u5011\u5c31\u770b\u4e0d\u51fa\u571f\u5730\u5c0d\u539f\u4f4f\u6c11\u548c\u539f\u904b\u7684\u91cd\u8981\u6027\u3002\u4f46\u662fCoulthard\u4e0d\u60f3\u91cd\u8907\u8b1b\u4e00\u500b\u6211\u5011\u65e9\u5df2\u77e5\u9053\u7684\u4e8b\u5be6\u3002\u539f\u4f4f\u6c11\u65cf\u793e\u6703\u5c0d\u300c\u9109\u571f\u300d(homeland)\u6709\u6fc3\u539a\u7684\u611f\u60c5\uff0c\u8ddf\u571f\u5730\u6709\u89aa\u5bc6\u7684\u806f\u7e6b\uff0c\u9019\u4ef6\u4e8b\u6211\u5011\u7121\u8ad6\u5728\u53f0\u7063\u6216\u5317\u7f8e\u4e5f\u90fd\u5f88\u6e05\u695a\uff0cCoulthard\u537b\u8981\u63a2\u8a0e\u4e00\u500b\u66f4\u5ee3\u6cdb\u7684\u554f\u984c\uff0c\u5c31\u662f\u571f\u5730\u7684\u502b\u7406\u529b\u91cf\u548c\u653f\u6cbb\u4f4d\u7f6e\uff0c\u5373\u300c\u571f\u5730\u7576\u4f5c\u4e00\u7a2e\u8b93\u4eba\u4e86\u89e3\u793e\u6703\u548c\u74b0\u5883\u95dc\u4fc2\u7684\u672c\u9ad4\u8ad6\u67b6\u69cb\u300d(an ontological framework for understanding relationships)\uff1a \u571f\u5730\u96d6\u7136\u662f\u4e00\u500b\u975e\u5e38\u91cd\u8981\u7684\u7269\u4ef6\uff0c\u5979\u4e5f\u662f\u9ad4\u9a57\u3001\u4e86\u89e3\u4e16\u754c\uff0c\u8ddf\u4e16\u754c\u4e92\u52d5\u7684\u9053\u8def\uff0f\u65b9\u6cd5\uff08way)\u3002\u7576Coulthard\u63d0\u5230\u571f\u5730\u662f\u9ad4\u9a57\u4e16\u754c\u7684\u9053\u8def\uff0c\u5c31\u8b93\u6211\u60f3\u5230\uff0c\u6309\u7167\u4eba\u985e\u5b78\u7684\u73fe\u8c61\u5b78(phenomenology)\u3001\u884c\u52d5\u8005\u7db2\u8def(ANT)\u7b49\u7406\u8ad6\uff0c\u571f\u5730\u53ef\u80fd\u4e5f\u662f\u6211\u5011\u5171\u540c\u5c07\u7d93\u9a57\u52a0\u4ee5\u5851\u9020\u3001\u69cb\u6210\u300c\u4e16\u754c\u300d\uff0c\u4e00\u500bworlding\u7684\u6a21\u5f0f\u3002Coulthard\u4e5f\u5f37\u8abf\uff0c\u56e0\u70ba\u571f\u5730\u662f\u65cf\u4eba\u8ddf\u4e16\u754c\u4e92\u52d5\u7684\u9053\u8def\uff0c\u571f\u5730\u7684\u91cd\u8981\u6027\u4e0d\u9650\u65bc\u502b\u7406\uff0c\u4e5f\u9817\u6709\u653f\u6cbb\u6db5\u7fa9\uff0c\u6240\u4ee5\u571f\u5730\u4e00\u76f4\u63d0\u4f9b\u5c0d\u6297\u6b96\u6c11\u52e2\u529b\u3001\u8d70\u5411\u5f8c\u6b96\u6c11\u548c\u5e73\u76f8\u8655\u7684\u65b0\u8996\u91ce\u3002\u5c31\u662f\u8aaa\u571f\u5730\u662f\u539f\u904b\u4e2d\u7684\u884c\u52d5\u8005\uff0c\u662f\u4e00\u500b\u4e3b\u9ad4<\/p>\n

In his 2010 essay, “Place against Empire<\/a>” Yellowknives Dene scholar and activist Glen Coulthard discusses the place of land in Indigenous movements. Coulthard notes that if we think of land as a productive tool or valuable material object, we miss the point. However, Coulthard does not want to repeat simple facts that we’ve already known about Indigenous relationships to land. Of course, most Indigenous peoples have deep affection and connection to their homelands. Whether we are in North America or Taiwan, that’s something we all know. Coulthard is more interested in examining the political and ethical place of land, or as he puts it, the ways that land is “an ontological framework for understanding relationships.” Even as land is an important material object, it is also a mode of experiencing, understanding and interacting with the world. As an anthropologist with phenomenological and actor-network theory commitments, I would add, it is a way of “worlding,” or transforming experience into a world. Coulthard sees the importance of land not just ethically but politically. As he argues, land constantly has provided–and continues to provide–means to resist colonial power and new visions of post-colonial coexistence<\/p>\n

Coulthard\u4ee5\u4ed6\u7684\u90e8\u843d\u571f\u5730\u672c\u9ad4\u8ad6\u70ba\u5217\uff0c\u4e26\u5f15\u7528\u7375\u4eba\u8ddf\u571f\u5730\u4ee5\u53ca\u5171\u540c\u5c45\u4f4f\u90e8\u843d\u571f\u5730\u4e0a\u7684\u5404\u7a2e\u751f\u7269\u4e92\u52d5\u7684\u7d93\u9a57\uff0c\u4f86\u63cf\u8ff0Dene\u7684\u571f\u5730\u6982\u5ff5\u3002\u5728Dene\u7684\u4e16\u754c\u4e2d\u571f\u5730\u662f\u4e00\u500b\u4e3b\u9ad4\uff0c\u5979\u80fd\u901a\u904e\u975e\u4eba\u985e\u548c\u4eba\u985e\u7684\u4e92\u52d5\uff0c\u5efa\u7acb\u4e00\u500b\u502b\u7406\u95dc\u4fc2\u7db2\u8def\uff0cCoulthard\u6b78\u7d0d\u9019\u7a2e\u502b\u7406\u95dc\u4fc2\u8aaa\uff0c\u4eba\u8207\u5176\u4ed6\u751f\u7269\u5728\u571f\u5730\u7684\u95dc\u61f7\u4e0b\uff0c\u5c31\u6709\u4e92\u52a9\u4e92\u88dc\u95dc\u4fc2\uff0c\u4eba\u61c9\u8a72\u4ee5\u611f\u6069\u3001\u5c0a\u656c\u3001\u95dc\u61f7\u7684\u5fc3\u5c0d\u5f85\u571f\u5730\uff0c\u56e0\u70ba\u6211\u5011\u4e0d\u53ea\u662f\u4f4f\u5728\u67d0\u4e00\u7247\u571f\u5730\u4e0a\uff0c\u6211\u5011\u4e5f\u5c6c\u65bc\u571f\u5730\uff0c\u662f\u571f\u5730\u7684\u4e00\u4efd\u5b50\u3002\u5f88\u6709\u8da3\u7684\u662f\uff0cCoulthard\u7684\u8ad6\u9ede\u4e26\u975e\u539f\u59cb\u4e3b\u7fa9\u6216\u65b0\u50b3\u7d71\u4e3b\u8b70\uff0cCoulthard\u7684\u8ad6\u6587\u5176\u5be6\u91dd\u5c0d\u7576\u4ee3\u793e\u6703\u4e2d\u7684\u653f\u6cbb\u7d93\u6fdf\u554f\u984c\uff0c\u7576Coulthard\u63d0\u5230Dene\u571f\u5730\u672c\u9ad4\u8ad6\uff0c\u4ed6\u5728\u5c0b\u627e\u4e00\u500b\u65b0\u8996\u91ce\uff0c\u4ed6\u4e5f\u60f3\u8981\u66f4\u5ee3\u6cdb\u5f97\u8b93\u6b64\u4e0d\u540c\u65bc\u4e3b\u6d41\u793e\u6703\u7684\u571f\u5730\u672c\u9ad4\u8ad6\u5728\u653f\u6cbb\u7d93\u6fdf\u6279\u5224\u4e2d\u6709\u4e00\u500b\u4f4d\u5b50\uff0c\u5c31\u662f\u8aaa\uff0c\u5982\u679c\u571f\u5730\u4e0d\u53ea\u662f\u4e00\u7a2e\u8cc7\u6e90\u6216\u8cc7\u7522\uff0c\u800c\u662f\u4e00\u500b\u4e3b\u9ad4\uff0c\u6211\u5011\u9762\u5c0d\u7684\u8cc7\u7522\u7d93\u6fdf\u5236\u5ea6\uff08\u4ee5\u53ca\u6211\u5011\u5c0d\u6b64\u7d93\u6fdf\u5236\u5ea6\u7684\u6279\u5224\u4e2d\uff09\u5982\u4f55\u5c0d\u5f85\u571f\u5730\uff1f\u6211\u5011\u5982\u4f55\u4e86\u89e3\u6b96\u6c11\u596a\u53d6\u571f\u5730\u7684\u6b77\u53f2\u548c\u73fe\u6cc1\uff1f\u9019\u4e9b\u554f\u984c\u90fd\u53ef\u80fd\u9700\u8981\u6211\u5011\u5c0d\u539f\u4f4f\u6c11\u65cf\u571f\u5730\u672c\u9ad4\u8ad6\u7684\u6df1\u5ea6\u4e86\u89e3\u3002\u800c\u4e14\uff0c\u6b64\u985e\u672c\u9ad4\u8ad6\uff0c\u96a8\u8457\u5c45\u4f4f\u6b96\u6c11\u4fb5\u7565\u6709\u6240\u6539\u8b8a\uff0c\u6211\u5011\u7121\u6cd5\u4ee5\u300c\u50b3\u7d71\u300d\u6b78\u7d0d\u4e4b<\/p>\n

Coulthard illustrates his arguments from examples from hunters’ narratives of his own community, which fill in a Dene ontology of land. According to Coulthard, the Dene see the land as a subject which can interact with people through the other living creatures that inhabit it, thus establishing a web of ethical relationships. Coulthard sums these relationships up by saying that the land cares for people and develops mutual care with humans and other creatures. People thus have obligations to have gratitude, respect, and care for the land: humans not only dwell on the land but also belong to it; we are part of the land. Nonetheless, Coulthard resists both primitivism and neo-traditionalism. His concern with the ontology of land is to complicate contemporary discussions of political economy. Placing his discussion within contemporary Marxian and radical critique, he wishes to see how the land might provide new visions. He hopes that the Dene ontology of land can inform and move forward discussions of issues such as dispossession, class conflict, and capital accumulation. Thus the interest in the ontology of land gets at how we might reinterpret economic relations. If the land is subject and not commodity, how should we treat it within our economic systems and our critique of these systems? How do we understand colonial dispossession historically and in the present?<\/p>\n

Coulthard\u7684\u8ad6\u6587\u63d0\u4f9b\u7d66\u6211\u5011\u7684\u60f3\u50cf\u7a7a\u9593\u5f88\u5ee3\uff0c\u7d66\u6211\u5011\u53ef\u5f15\u7528\u7684\u6a5f\u6703\u9817\u591a\uff0c\u7576\u7136\u53f0\u7063\u5404\u539f\u4f4f\u6c11\u65cf\u571f\u5730\u672c\u9ad4\u8ad6\u3001\u8ddf\u70cf\u9f9c\u6d32\uff08\u5317\u7f8e\uff09Dene\u65cf\u4e0d\u76f8\u540c\uff0c\u4f46\u662f\u6211\u5011\u53ef\u4ee5\u5f9e\u6c11\u65cf\u8a8c\u7814\u7a76\u8457\u624b\uff0c\u6162\u6162\u7d2f\u7a4d\u571f\u5730\u672c\u9ad4\u7684\u8a73\u7d30\u77e5\u8b58\uff1a\u5979\u7684\u67b6\u69cb\u3001\u7279\u8272\u3001\u52e2\u529b\u3001\u7b49\u3002\u6211\u76f8\u4fe1\u5728\u90fd\u862d\uff08\u9084\u6709\u53f0\u7063\u5404\u539f\u4f4f\u6c11\u65cf\u90e8\u843d\uff09\u571f\u5730\u4e0d\u53ea\u662f\u4e00\u500b\u60f3\u8981\u722d\u53d6\u7684\u8cc7\u6e90\uff0c\u800c\u662f\u8ddf\u6211\u5011\u4e92\u52d5\u7684\u4e00\u7a2e\u4e3b\u9ad4\u3002\u96d6\u7136\u4e0d\u77e5\u9053\u9019\u4e3b\u9ad4\u662f\u5426\u662f\u4e00\u500b\u751f\u547d\u3001\u4e00\u7a2e\u529b\u91cf\u3001\u6709\u4eba\u683c\u6c92\u4eba\u683c\uff0c\u4f46\u662f\u6211\u5011\u7684\u7814\u7a76\u3001\u63cf\u8ff0\u4e2d\u61c9\u8a72\u5982\u540cCoulthard\u6240\u767c\u73fe\u7684\uff0c\u6709\u5e7e\u7a2e\u53ef\u524d\u5f80\u5f8c\u6b96\u6c11\u548c\u5e73\u76f8\u8655\u7684\u9053\u8def\u4ee5\u53ca\u4e00\u4e9b\u65b0\u8996\u91ce<\/p>\n

\u9019\u6a23\u4e86\u89e3\uff0c\u9084\u6211\u571f\u5730\u904b\u52d5\uff0c\u4e0d\u662f\u5206\u88c2\u65cf\u7fa4\u7684\u300c\u8a8d\u540c\u653f\u6cbb\u300d\uff0c\u537b\u662f\u4e92\u76f8\u4e86\u89e3\u3001\u5c0a\u656c\u7684\u7b2c\u4e00\u6b65<\/p>\n

Coulthard’s argument in “Place Against Empire” gives us a very large space for imagination and application. Of course, we can expect that the land ontologies of different Indigenous groups will vary widely; yet we can from ethnographic work move forward, gradually increasing our knowledge of these formations, including their frameworks, characteristics, and potentials. As for my part, I am certain that to people in ‘Atolan where I work (and to most Taiwanese indigenous communities in their sixteen recognized and several not yet recognized groups) land is not just a commodity to be wrestled away from the settler colonial government, but is a subject who interacts with us. We can begin to study the different ways that such subjects present themselves to people living different societies. I’m not sure whether they do so as living beings, forces, whether they are personalized or non-personal. But if we continue our research and discussion, we should find in it an in our descriptions of land ontologies something like Coulthard’s discovery, new visions and ways to move toward decolonization<\/p>\n

\n

Now read the article and discuss! \u73fe\u5728\u5462\uff0c\u4e00\u8d77\u770b\u6b64\u7bc7\u8ad6\u6587\uff0c\u4e00\u8d77\u4f86\u8a0e\u8ad6<\/em><\/p>\n

citation:\u00a0Glen Coulthard, \u201cPlace Against Empire: Understanding Indigenous Anti-Colonialism,\u201d Affinities: A Journal of Radical Theory, Culture, and Action, Volume 4, Number 2, Fall 2010, pp. 79-83.<\/a><\/p>\n","protected":false},"excerpt":{"rendered":"

\u9084\u6211\u571f\u5730\u904b\u52d5\uff0c\u4e0d\u662f\u5206\u88c2\u65cf\u7fa4\u7684\u300c\u8a8d\u540c\u653f\u6cbb\u300d\uff0c\u537b\u662f\u4e92\u76f8\u4e86\u89e3\u3001\u5c0a\u656c\u7684\u7b2c\u4e00\u6b65\uff0c\u6211\u5011\u4e00\u8d77\u770bcoulthard\u300c\u571f\u5730\u5c0d\u5e1d\u570b\uff1a\u8ad6\u539f\u4f4f\u6c11\u65cf\u53cd\u6b96\u6c11\u904b\u52d5\u300d\u3002This is the first virtual symposium. Let’s read Coulthard’s (2010) “Place Against Empire” together! Continue Reading →<\/a><\/p>\n","protected":false},"author":1,"featured_media":973,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_s2mail":"yes","footnotes":""},"categories":[4,33,294,291,293],"tags":[90,278,292,297,296,298,295],"class_list":["post-1117","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-research","category-indigenous-activism","category-land-and-ethics","category-virtual-symposium","category-293","tag-featured","tag-indigenous-land-law","tag-native-studies","tag-ontology","tag-296","tag-298","tag-295"],"_links":{"self":[{"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=\/wp\/v2\/posts\/1117"}],"collection":[{"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=1117"}],"version-history":[{"count":7,"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=\/wp\/v2\/posts\/1117\/revisions"}],"predecessor-version":[{"id":1136,"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=\/wp\/v2\/posts\/1117\/revisions\/1136"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=\/wp\/v2\/media\/973"}],"wp:attachment":[{"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=1117"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=1117"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/djhatfield.com\/blog\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=1117"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}