Download Free The Culture Of Wilderness Book in PDF and EPUB Free Download. You can read online The Culture Of Wilderness and write the review.

In this innovative work of cultural and technological history, Frieda Knobloch describes how agriculture functioned as a colonizing force in the American West between 1862 and 1945. Using agricultural textbooks, USDA documents, and historical accounts of western settlement, she explores the implications of the premise that civilization progresses by bringing agriculture to wilderness. Her analysis is the first to place the trans-Mississippi West in the broad context of European and classical Roman agricultural history. Knobloch shows how western land, plants, animals, and people were subjugated in the name of cultivation and improvement. Illuminating the cultural significance of plows, livestock, trees, grasses, and even weeds, she demonstrates that discourse about agriculture portrays civilization as the emergence of a colonial, socially stratified, and bureaucratic culture from a primitive, feminine, and unruly wilderness. Specifically, Knobloch highlights the displacement of women from their historical role as food gatherers and producers and reveals how Native American land-use patterns functioned as a form of cultural resistance. Describing the professionalization of knowledge, Knobloch concludes that both social and biological diversity have suffered as a result of agricultural 'progress.'
In this work Terrie offers an assessment of the roles that the Adirondacks have played in American history. He brings to life the scientists and scholars, the travellers and sportsmen, the publicists and bureaucrats, who together have contributed to the wilderness aesthetic.
A collection of captivatingly meditative essays that display a deep understanding of Buddhist belief, wildness, wildlife, and the world from an American cultural force. With thoughts ranging from political and spiritual matters to those regarding the environment and the art of becoming native to this continent, the nine essays in The Practice of the Wild display the deep understanding and wide erudition of Gary Snyder. These essays, first published in 1990, stand as the mature centerpiece of Snyder's work and thought, and this profound collection is widely accepted as one of the central texts on wilderness and the interaction of nature and culture.
How has the concept of wild nature changed over the millennia? And what have been the environmental consequences? In this broad-ranging book Max Oelschlaeger argues that the idea of wilderness has reflected the evolving character of human existence from Paleolithic times to the present day. An intellectual history, it draws together evidence from philosophy, anthropology, theology, literature, ecology, cultural geography, and archaeology to provide a new scientifically and philosophically informed understanding of humankind's relationship to nature. Oelschlaeger begins by examining the culture of prehistoric hunter-gatherers, whose totems symbolized the idea of organic unity between humankind and wild nature, and idea that the author believes is essential to any attempt to define human potential. He next traces how the transformation of these hunter-gatherers into farmers led to a new awareness of distinctions between humankind and nature, and how Hellenism and Judeo-Christianity later introduced the unprecedented concept that nature was valueless until humanized. Oelschlaeger discusses the concept of wilderness in relation to the rise of classical science and modernism, and shows that opposition to "modernism" arose almost immediately from scientific, literary, and philosophical communities. He provides new and, in some cases, revisionist studies of the seminal American figures Thoreau, Muir, and Leopold, and he gives fresh readings of America's two prodigious wilderness poets Robinson Jeffers and Gary Snyder. He concludes with a searching look at the relationship of evolutionary thought to our postmodern effort to reconceptualize ourselves as civilized beings who remain, in some ways, natural animals.
In its infancy, the movement to protect wilderness areas in the United States was motivated less by perceived threats from industrial and agricultural activities than by concern over the impacts of automobile owners seeking recreational opportunities in wild areas. Countless commercial and government purveyors vigorously promoted the mystique of travel to breathtakingly scenic places, and roads and highways were built to facilitate such travel. By the early 1930s, New Deal public works programs brought these trends to a startling crescendo. The dilemma faced by stewards of the nation's public lands was how to protect the wild qualities of those places while accommodating, and often encouraging, automobile-based tourism. By 1935, the founders of the Wilderness Society had become convinced of the impossibility of doing both. In Driven Wild, Paul Sutter traces the intellectual and cultural roots of the modern wilderness movement from about 1910 through the 1930s, with tightly drawn portraits of four Wilderness Society founders--Aldo Leopold, Robert Sterling Yard, Benton MacKaye, and Bob Marshall. Each man brought a different background and perspective to the advocacy for wilderness preservation, yet each was spurred by a fear of what growing numbers of automobiles, aggressive road building, and the meteoric increase in Americans turning to nature for their leisure would do to the country’s wild places. As Sutter discovered, the founders of the Wilderness Society were "driven wild"--pushed by a rapidly changing country to construct a new preservationist ideal. Sutter demonstrates that the birth of the movement to protect wilderness areas reflected a growing belief among an important group of conservationists that the modern forces of capitalism, industrialism, urbanism, and mass consumer culture were gradually eroding not just the ecology of North America, but crucial American values as well. For them, wilderness stood for something deeply sacred that was in danger of being lost, so that the movement to protect it was about saving not just wild nature, but ourselves as well.
American wildlife biologists first began fitting animals with radio transmitters in the 1950s. By the 1980s the practice had proven so useful to scientists and nonscientists alike that it became global. Wired Wilderness is the first book-length study of the origin, evolution, use, and impact of these now-commonplace tracking technologies. Combining approaches from environmental history, the history of science and technology, animal studies, and the cultural and political history of the United States, Etienne Benson traces the radio tracking of wild animals across a wide range of institutions, regions, and species and in a variety of contexts. He explains how hunters, animal-rights activists, and other conservation-minded groups gradually turned tagging from a tool for control into a conduit for connection with wildlife. Drawing on extensive archival research, interviews with wildlife biologists and engineers, and in-depth case studies of specific conservation issues—such as the management of deer, grouse, and other game animals in the upper Midwest and the conservation of tigers and rhinoceroses in Nepal—Benson illuminates telemetry's context-dependent uses and meanings as well as commonalities among tagging practices. Wired Wilderness traces the evolution of the modern wildlife biologist’s field practices and shows how the intense interest of nonscientists at once constrained and benefited the field. Scholars of and researchers involved in wildlife management will find this history both fascinating and revealing.
A complex look at California Native ecological practices as a model for environmental sustainability and conservation. John Muir was an early proponent of a view we still hold today—that much of California was pristine, untouched wilderness before the arrival of Europeans. But as this groundbreaking book demonstrates, what Muir was really seeing when he admired the grand vistas of Yosemite and the gold and purple flowers carpeting the Central Valley were the fertile gardens of the Sierra Miwok and Valley Yokuts Indians, modified and made productive by centuries of harvesting, tilling, sowing, pruning, and burning. Marvelously detailed and beautifully written, Tending the Wild is an unparalleled examination of Native American knowledge and uses of California's natural resources that reshapes our understanding of native cultures and shows how we might begin to use their knowledge in our own conservation efforts. M. Kat Anderson presents a wealth of information on native land management practices gleaned in part from interviews and correspondence with Native Americans who recall what their grandparents told them about how and when areas were burned, which plants were eaten and which were used for basketry, and how plants were tended. The complex picture that emerges from this and other historical source material dispels the hunter-gatherer stereotype long perpetuated in anthropological and historical literature. We come to see California's indigenous people as active agents of environmental change and stewardship. Tending the Wild persuasively argues that this traditional ecological knowledge is essential if we are to successfully meet the challenge of living sustainably.
Questions about land use, conservation, and preservation—already so perplexing and contentious—take on a new complexity and greater urgency when the land in question is understood as sacred. This is a view increasingly held, as adherents of mainstream religions come to recognize what indigenous peoples knew centuries ago—that the sacred inheres in nature itself. What such a trend means and how it involves the forces of culture, religion, and constitutional law (especially First Amendment clauses concerning the free exercise of religion) are considered with a remarkable breadth and depth of understanding in this important new work. Drawing on case studies of national parks and monuments, national forests, and other public lands and resources, Lloyd Burton gives a clear and comprehensive account of how the intertwining influences of culture, religion, and law have affected the management of public lands and resources in the recent past and how they may do so in the future. In a unique and unprecedented way, his book weaves together teachings on nature and the sacred among indigenous and immigrant culture groups in the United States; the relevant constitutional history of religion and government action; and analysis of contemporary conflicts over culture, religion, and public lands management. As such, Worship and Wilderness is essential reading not only for public land managers and environmental policy makers but also for anyone interested in the growing significance of religious interests in the use of resources that constitute our national commons and our common natural heritage.
Wilderness is one of the most abiding creations in the history of religions. It has a long and seminal history and is of contemporary relevance in wildlife preservation and climate discourses. Yet it has not previously been subject to scrutiny or theorising from a cross-cultural study of religions perspective. What are the specific relations between the world’s religions and imagined and real wilderness areas? The wilderness is often understood as a domain void of humans, opposed to civilization, but the analyses in this book complicate and question the dualism of previous theoretical grids and offer new perspectives on the interesting multiplicity of the wilderness and religion nexus. This book thus addresses the need for cross-cultural anthropological and history of religions analyses by offering in-depth case studies of the use and functions of wilderness spaces in a diverse range of contexts including, but not limited to, ancient Greece, early Christian asceticism, Old Norse religion, the shamanism-Buddhism encounter in Mongolia, contemporary paganism, and wilderness spirituality in the US. It advances research on religious spatialities, cosmologies, and ideas of wild nature and brings new understanding of the role of religion in human interaction with ‘the world’.