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Ethnoscience A Bridge To Back To Nature

机译：民族科学一座桥梁回归自然

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Ethnoscience is a paradigm emerged in anthropology in mid-1950s, as a further result of the attempts made by some American anthropologists to redefine the concept of culture that will be in line with the new model they adopt for their study and description of culture that is descriptive phonology. For ethnoscientists culture is not a material or behavioural phenomenon. It is an ideational phenomenon. In Goode-nough’s word, “culture is not a material phenomenon; it does not consist of things, people, behavior or emotions. It is rather the organization of these things. It is the forms of things that people have in mind, their models for perceiving, relating and otherwise interpreting them as such..” (1964: 36). Culture is thus a system of knowledge. The culture of a people is their ethnoscience (ethnos = people; scientia = knowledge). Since culture is a very broad category, no anthropologist can do research on a peo-ple’s culture as a whole. He can only investigate and describe some parts of it. Thus, Harold Conklin (1954) focussed his research among the Hanunoo in the Phillippines on their knowledge about their environment, or their ethnoecology. Even then, ethnoecology is still a very broad category, for it encompasses flora, fauna and other material inanimate objects. Later ethnoscience researchers pay their attention to smaller parts of the phenomena. Several branches of study then sprouted from ethnoecology, focussing on some elements the environment, such as ethnozoology, ethnobotany, ethnoastronomy, ethnopedology, etc. From ethnozoology, new branches of study -narrower in scopeappeared, such as ethnoornithology, etnoichtyology, ethnoherpetology. These bran-ches show how the attentions of the researchers go deeper and deeper to the tiny details of the environment, of the nature, and how the people view, give meaning and relate themselves to them. These studies show that ethnoscience has helped humans to gain better understandings of and their relations to the nature. It is in this sense that ethnoscience has become a bridge to go “back to nature”.
机译：民族科学是一个20世纪50年代中期在人类学中出现的范式，作为一些美国人类学家的尝试，以重新定义文化概念，这将符合他们为他们的学习和文化的研究的新模式进行重新定义文化概念描述性语音学。对于民族科学家来说，文化不是一种重要的或行为现象。这是一种欣闲的现象。在Goode-nough的一句话中，“文化不是一种物质现象;它不包括事物，人，行为或情绪。这是这些东西的组织。人们所考虑的事情是他们所考虑的东西的形式，他们的模型，与之相关，并以其他方式解释它们。“（1964：36）。因此，文化是一种知识系统。人民的文化是他们的民族科学（民族=人;科学=知识）。由于文化是一种非常广泛的类别，因此没有人类学家可以对整个人的文化进行研究。他只能调查和描述它的某些部分。因此，Harold Conklin（1954）将他的研究侧重于菲利亲人的研究，以了解他们的环境，或他们的民族科学。即便如此，民族生态学仍然是一个非常广泛的类别，因为它包括植物群，动物群和其他物质无生命的物体。后来的Ethnoscience研究人员将注意力缩短了这一现象的较小部分。然后从民族生态学中发芽的几个分支，从血统学，血液学，血液学，乙醛，民族动物，ethnopopophyology等一些元素中侧重于血液化学，学习的新分支 - 在Scopeapeared中的新分支，如民族，etnoochthyology，ethnoherpetology。这些麸皮Ches展示了研究人员的注意力如何深入了解环境的微小细节，对自然，以及人们的观点，给予意义和与他们联系起来。这些研究表明，民族科学已经帮助人们更好地了解对自然的关系及其关系。这意味着，民族科学已成为一个“回归自然”的桥梁。

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