Annual Interdisciplinary Graduate Symposium presented by the Anthropology Graduate Student Association
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In order to determine the best way to regulate each ecotourism location, careful attention should be paid to both physiology and behavior. Managers should continue to monitor the behavior of primates under the influence of tourism, and to also quantify levels of stress with measures of cortisol. Ecotourism locations should find ways to make conservation more important to locals, and educate tourists on proper mannerisms and behaviors when in the presence of primates. Armed with both physiological and behavioral measures of stress, and the support of the local population, we can work to impress upon governments how important it is to create and enforce more stringent laws pertaining to ecotourism locations.
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2005 The influence of social hierarchy on primate health. Science. 308; 648-652. Smith, T and French, A. 1997 Psychosocial stress and urinary cortisol excretion in marmoset monkeys (Callithrix kuhli). Physiology & Behavior. 62(2), 225-232. Smith K.N. and Kuhar C.W. 2010 Siamangs (Hylobates syndactylus) and white-cheeked gibbons (Hylobates leucogenys) show few behavioral differences related to zoo attendance. Wells, D. 2005 A note on the influence of visitors on the behavior and welfare of zoo-housed gorillas. Applied Animal Behaviour Science, 93, 13-17. Vrancken, A., L. Elsacker and Verheyen, R. F. 1990 "Preliminary study on the influence of the visiting public on the spatial distribution in captive eastern lowland gorillas (Gorilla gorilla graueri)." ACTA Zoologica ET Pathologica Antverpiensa 81: 9-15. 1 Octavio Paz, “January First,” Maps of the Imagination: The Writer as Cartographer, Peter Turchi. San Antonio: Trinity University Press, 2007. 2 “Como por sus susesores o ejecutores y permanecera desde aora para siempre.” translation mine. 3 Harold Fromm posits an ecocritical model that attempts to suture the mind/body, body/environment binary introduced by both rationalism and Christianity. For them Christianity contributed to the rift between humans and their environment a rift that Native Americans through their belief systems elided. We must, however, consider that Catholicism was present within corporate communities like Las Truchas and, that in fact, performances of faith unique to the area reinforced relationships with the land, relationships that perhaps do not cohere with the exact models these authors put forth in their respective writings within their formulation (Fromm 1996). 4 Political and legal status was arrived at via the Treaty of Guadalupe Hidalgo, which ensured that citizens within New Mexico would become naturalized as United States citizens and were, “accorded the full rights, liberties and protections guaranteed to all Americans” (Van Ness 1991: 208). And according to John Phillips-Nieto New Mexicans were considered free whites with voting rights. However, he contends they were not considered equal in either political or social realms (Phillips-Nieto 2004: 47). 5 After the construction of the Office of the Surveyor General by the U.S. government in 1856 developed a new legitimizing forum, the Court of Land Claims. In 1892, the residents of Las Las Truchas submitted a petition for the legal confirmation of the Rosario grant for the heirs and legal representatives of the original grantees. The grant was surveyed in 1896 although petitioners claimed the forest service had severely impinged upon the boundaries of the original land grant. The grant was not patented; however, until 1905 (Schiller 2005). Nonetheless, I have found in other documents the use of varas-a type of body measurement approximately thirty-three inches long that was based on the Castillian vara. I have also found the use of both feet and yards within later warranty deeds. 6 I have found in other documents the use of varas-a type of body measurement approximately thirty-three inches long that was based on the Castillian vara. I have also found the use of both feet and yards within later warranty deeds. 7 The Virtual Museum of Surveying, “Metes and Bounds vs. Public Lands,” http://www.surveyhistory.org/metes_&_bounds_vs__public_lands.htm, accessed Nov. 2009. 8 According to Rodriguez, “The humble earthen ditches crisscrossing the fields and arable valleys along the Rio Grande and its tributaries are arguably the oldest living, non-indigenous public works system in North America,” (2006: 2). 9 John Van Ness states, “Communal landholding was a common feature of Spain in the sixteenth century when policies governing the establishment of settlements in Spanish America were being formulated.” He continues that it was a result of reconquest and resettlement of previously Muslim lands. This Spanish system seems to be the template for the system employed after the Pueblo Revolt (Van Ness 1991: 21). 10 I do not mean to minimize the violence of the conquest, yet I find it essential to consider transcultural conflict as well as productivity. 11 The center for Land grant Studies has a compiled, scanned and translated a number of land grant documents through the efforts of Malcolm Ebright, renowned land grant scholar of New Mexico, Schiller, http://www.southwestbooks.org/Las Truchas.htm#24. For more read Landgrants and Lawsuits in northern New Mexico, Albuquerque: University of New Mexico Press, 1994. 12 Maps such as the “Descripcion del Indias del Norte” relays a nearly empty interior in 1601. Even as late as 1802 in the German cartographer Christian Gottlieb Reichard’s “Charte von Nordamerica,” the expanse of the southwest is simply known as “Quivira.” 13 Gonzalez states in his analysis of Hispanic landgrants that, “Poor and incomplete record-keeping,” as well as, “…vaguely defined boundaries based on natural landmarks often clouded the actual extent of the grant.” This was only exacerbated by the fact that “…conveyances originally made through oral agreement; and the relatively high cost of filing claims,” were considered hindrances for maintaining land grants in their initial form. Although his is not a sustained study of warranty deeds, as I have found none, the “vaguaries” of description as well as the oral agreements that surface within landgrant documents are similar to the issues I am broaching. To him, characteristics such as oral conveyances are viewed as limitations; however, they signal the unique modes of understanding not based on typical legal discursive practices. 14 “…en testimonio de lo cual firmamos con nuestros manos y sellos,” translation mine. 15 It might be useful to note here that I will be using the term “religion” occasionally to describe beliefs of Navajo, particularly in the context of “religious freedoms”, the term “religion” is often rejected by English-speaking Navajo as an accurate depiction of their cultural beliefs and values. 16 Original source unknown. 17 This divinity is manifested or realized by choice. 18 Not simply because I do not presume to completely understand God. 19 Such an understanding must not be accompanied by a rejection of religious institution in general, but by a true grasp of their importance vis-à-vis our socio-political-psychological and economic history. 20 This comprehension, however, very likely requires the individual mind to have reached a certain state of maturity and thus a willful rational impetus. Balestra speaks of “naïve literalist readings of Scripture” in his “In-Between Science and Religion” which may echo this idea. 21 For example, imperceptible entities at various granularities (e.g., subatomic particles), laws of nature, etc. This reflects the classical distinction of appearance vs. reality. It is the task of the rational mind to see beyond the former—appearance or sense-data—to the latter—reality, the cause of the sensory experience/perception—and explain the former via the latter. Proper scientific and philosophical inquiry does just this. It applies to the physical sciences and to the social dimensions of human life. Plato’s Allegory of the Cave vividly communicates this idea. To refine the distinction, consider this uncontroversial point. The universe involves and encompasses our sensory experiences, so both the (often incorrect) sensory experiences and their causes are part of reality, but it the task of the mind to understand that sense-perception and sense-data and discover the causes, the realities behind them that bring them about. 22 Things in the world, occurrences, natural processes, ourselves, that which has been stratified into scientific fields of inquiry: astronomy, biology, physics, psychology, etc. 23 That is, interacting in principled ways, as in natural lawfulness, “principledness” (while not necessarily committing to determinism). 25 In other words, what makes these processes unities or wholes is that their progression in time (unfolding or development) is lawfully structured or causally-related with an overarching unity being a potential future state. 26 Disposition or tendency in a stronger sense. 27 Or a function of the universe. 28 Two sides to the same coin. Indeed, this mission, in some form or other, is that of any rational human being. 29 I hold that human free will exists, i.e. human beings have free will. 30 Loosely acting morally, justly and wisely toward ourselves and others; it is acting in accord with reason. 31 History presents us with examples of such dark ages, but they can be found at smaller social granularities, e.g., within the family unit. 32 Interestingly, Genesis can be seen as the Creator giving His self-conscious creation—humanity—the power to create, a power similar to His. When God says to have dominion over the Earth and subdue it (Gen 1:26-28, KJV), we see mirrored the human mind’s ability to discover the underlying rules of the universe and thus use them to positively (morally, rationally, lovingly, humbly) participate in divine creation. 33 A directive that the human mind is naturally inclined toward before socio-psychological (and other) disturbances distort the psyche of individuals and collectives. 34 This is not to say that deeds on a grand-scale are an exclusive condition for realizing one’s humanity. 35 Metaphors, it has been described, in whatever form bring people to grasp ideas that cannot otherwise be easily comprehended by common parlance or direct prose. 36 But internalizing it, in some form, is, perhaps a necessary precursor. 37 The state in which all people externalize their divine nature and cooperate to continually scientifically explore reality, create, and improve the conditions of life: the mental/psychological, the mind-external, and interpersonal and socio-political. It is a potential heaven on Earth, and wherever the noosphere (Vernadsky 1997) extends in the universe, it is possible and necessary. 38 Only bound by what reason permits. 39 Only, for Prometheus, to be attacked by those who (un)intentionally chose the contrary. 40 On July 17, 2010, the Iroquois Nationals were denied the opportunity to compete in the World Lacrosse Championship in the UK because the Haudenosaunee-issued passports were seen as insecure and invalid passports and were refused by the UK immigrations and border control. However, much media attention was devoted to this cause and the Iroquois Nationals team “let the world know that sovereign indigenous peoples are still here, still resilient, and still resolute in insisting that they have the right to be who they are” (Indian Country Today, “UK Denies Travel Visas For Iroquois Nationals,” July 20, 2010). 41 He is often mistakenly labeled as a chief in some news articles. One example includes “Moses and Chief of Tuscaroras Bury the Land-Rights Hatchet,” The New York Times, May 15, 1962. 42 Hauptman explains in his endnote, “Wallace ‘Mad Bear’ Anderson is adept at ‘pulling the leg’ of reporters and men of letters” (Hauptman 2008: 273). He then lists multiple news story headlines Anderson was involved with providing little analysis or comment on these items. Directory: anthro anthro -> Curriculum vitae february 2015 anthro -> Patrick vinton kirch anthro -> Children’s Culture Steven Mintz anthro -> Francie R. Chassen-López anthro -> Anthro k 1nc Shells Policy anthro -> Gavin r. Davies, msc, rpa anthro -> The Hierarchies: Nine Classes of Angelic Beings in Three Groups Man as the Tenth (becoming) Hierachy anthro -> A chapter from occult history: the rishis anthro -> Brandon T. Ritchison anthro -> Nabone codes 8th edition January 2002 Download 0.8 Mb. Share with your friends:
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