Suchergebnisse

The region of Ladakh in the Indian Himalayas has recently seen a rise in attacks by stray dogs, some of which have been fatal. The dogs' claims on territory have not gone uncontested in an emotional landscape fraught with anxieties over religious identities as tensions prevail between a Buddhist and a Muslim population. Consideration for the political effects of ethical discourses about dogs in Ladakh reveals how dog population control, and the intricately linked question of dog care have implications for the shaping of an animal ethics as a contentious political question. In the public sphere, some interpret matters related to dogs as a problem of human territoriality, while others foreground animal care as a virtue of Tibetan Buddhists. While these ideas about dogs and their treatment are shaped by a network of local and translocal ideas and practices about animal welfare and about religious identity, the politics of dog ethics in Ladakh is not an exclusively human product. Dogs are also agents of this politics, both in their physical capacity, to define dog-human interactions, as they are capable of being both affectionate and extremely violent, and because they have the potential to act on human's production of meaning and exceed human expectations.

Cover -- Title -- Copyright -- Dedication -- Contents -- Foreword by K. Sivaramakrishnan -- Preface -- Acknowledgments -- Note on Transliteration -- Introduction: Morality and an Ethics of Care in the Himalayas -- Chapter 1: The Loneliness of Winter: Continuity and Change in the High Mountains -- Chapter 2: Arthalis and Beyond: A Crack in the Landscape -- Chapter 3: Becoming Sentinel Citizens: The Reconfiguration of Ladakh into a Border Area -- Chapter 4: "Father White Glacier": Incommensurable Temporalities and Eroding Filial Bonds -- Chapter 5: Searching for Aba Stanzin: On the Predicament of Herders -- Chapter 6: Intimate Glaciers and an Ethics of Care: Mutual Recessions -- Conclusion: As Glaciers Vanish -- Glossary of Ladakhi Terms -- Notes -- References -- Index.

Amid global climate change and an uneven global political economy that preys on natural resources, landscapes are reshaped at the confluence of land and water, concretely and abstractly. Focusing on the production of place, we suggest that at their point of convergence, there is relational ontology between land and water. This constitutive relationality is the basis of what we call an amphibious anthropology. By foregrounding temporality, movement, and ways of knowing, we aim to grasp the experience of places at the confluence of land and water, and to probe into the specificities of life in such landscapes, or into various amphibious anthropologies. ; Amid global climate change and an uneven global political economy that preys on natural resources, landscapes are reshaped at the confluence of land and water, concretely and abstractly. Focusing on the production of place, we suggest that at their point of convergence, there is relational ontology between land and water. This constitutive relationality is the basis of what we call an amphibious anthropology. By foregrounding temporality, movement, and ways of knowing, we aim to grasp the experience of places at the confluence of land and water, and to probe into the specificities of life in such landscapes, or into various amphibious anthropologies.

Amid global climate change and an uneven global political economy that preys on natural resources, landscapes are reshaped at the confluence of land and water, concretely and abstractly. Focusing on the production of place, we suggest that at their point of convergence, there is relational ontology between land and water. This constitutive relationality is the basis of what we call an amphibious anthropology. By foregrounding temporality, movement, and ways of knowing, we aim to grasp the experience of places at the confluence of land and water and to probe into the specificities of life in such landscapes or into various amphibious anthropologies. ; Amid global climate change and an uneven global political economy that preys on natural resources, landscapes are reshaped at the confluence of land and water, concretely and abstractly. Focusing on the production of place, we suggest that at their point of convergence, there is relational ontology between land and water. This constitutive relationality is the basis of what we call an amphibious anthropology. By foregrounding temporality, movement, and ways of knowing, we aim to grasp the experience of places at the confluence of land and water and to probe into the specificities of life in such landscapes or into various amphibious anthropologies.