Roy Ellen

Last updated

Roy Frank Ellen
Born1947 (age 75–76)
England
Alma mater London School of Economics, Leiden University
Known forEthnobiology of Eastern Indonesia
Scientific career
Fields Ethnobiology, Environmental Anthropology
Institutions University of Kent at Canterbury.

Roy Frank Ellen, FBA FRAI (born 1947) is a British professor of anthropology and human ecology, with a particular interest in ethnobiology and the cultural transmission of ethnobiological knowledge.

Contents

Ellen is a professor of environmental anthropology and ethnobiology at the University of Kent at Canterbury. He studied anthropology at the London School of Economics and Leiden and is most known for his extensive fieldwork in East Indonesia with the Nuaulu people of Seram. Ellen started his fieldwork in the early 1970s and has remained active in the field of environmental anthropology through publishing, teaching and field research. Throughout Ellen's career, especially in his published works there is a reoccurring theme and emphasis on the transmission of cultural knowledge as well as the importance of the history and knowledge of indigenous people. [1]

The British Academy in a 2003 Review describes him, his work, and his contribution to society as follows: [2]

"His work is at the forefront of ecological anthropology. He has recently embarked on a series of major studies of indigenous knowledge and of the consequences of deforestation in parts of Indonesia and in Brunei. He has also contributed notably to work on anthropological history and method."

Primary research area

Ellen has been carrying out ethnobiological fieldwork in eastern Indonesia since the early 1970s, working variously with the Nuaulu people of Seram (with whom he did his doctoral dissertation); on the islands of Sulawesi, Gorom, Seram Laut, Banda and Ambon-Lease; plus some addition fieldwork into the social impacts of logging at Brunei (1991–1994). [1]

Early publishing

Ellen tackled the debate between nature and culture. Stating that the conception of nature has varied historically and ethnographically and as a result has become cultural. A popular environmental discourse in which the opposition is drawn between the holistic systemic vision of what is viewed as traditional or tribal and the dualism of the modern scientific Christian tradition. In his view nature has become some topological grid dividing the civilised and the uncivilised, which has led to the rejection of the very idea of nature. This view and the different conceptions of nature have given rise to many problems and thus have given ways to assumptions and implications that it is our task to locate and excavate nature (Ellen, 1996).

Ellen proposes ways to deal with the categorical status of nature. The first of which is to acknowledge that any one population may generate their own conceptions of nature, which may be inconsistent and contradictory from one another and some may have no concept of nature whatsoever, but it must be acknowledged. The second is to bring down this trend and be able to identify the minimum number of underlying assumptions in which these conceptions are built so as to alleviate the contrasting points of views about nature and focus on the multi-faceted, but ultimately recognisable idea of nature (Ellen, 1988). Dr. Ellen also uses his extensive experience with the Nuaulu to draw on as an example to begin identifying and cultivating cultural phenomena, which explores and permits us to the existence of nature as a domain (Ellen, 1993).

He also emphasises the indigenous knowledge of the rainforest in preserving the identity and culture of indigenous people whose ways of life are threatened. He had observed that historically the indigenous people have perceived and interacted with the rainforest in many diverse ways. Diversity has been obscured with the process of globalisation and the undertaking of oversimplifying the relationships, which the people have established with the forest. He implores conservationists to take indigenous knowledge into account and form a judgment based on evidence for that particular situation and not generalisation (Ellen, 1993). Dr. Ellen recognises that individual subsistence techniques differ among particular populations and have different ecological profiles when it comes to energy transfer, limiting factors, and carrying capacity. The effect on the landscape is varied and is due to the degree of human effort that is required. Empirical knowledge of plants and animals and its broad understanding allows them to comfortably co-exist together and gives way to claims of mutual causation that gives rise to a complex notion of nature He includes that although uncut forest is recognised by Nuaulu as a single entity, it contrasts in different ways with other land types depending on context. The Nuaulu's concept of their environment is not one of space in which they traverse, but more like a series of fixed points to which particular clans and individuals are interconnected. These interconnections are practical implications between social and environmental and can be very important (Ellen, 1993). Dr. Ellen's main view, which is perhaps the most important, is that indigenous knowledge and practices must be understood contextually. Outsiders must begin to separate prejudices about our environment and we must apply formal knowledge to different situations. Indigenous knowledge of the rainforest is always situational and varies and ever-changing depending on the situation at hand (Ellen, 1994).

Recent publishing

Ellen focuses on the importance of indigenous ecological knowledge and practices and collaborations between local and outside knowledge effect and ultimately construct culture and how society functions. This paper will cover some of Ellen's more recent publishing (ranging from 1997 to 2006) in Seram, Eastern Indonesia and West Java.

Ellen's article "Local and Scientific Understanding of Forest Diversity on Seram, Eastern Indonesia" published in 2006, is an excellent literary example of the importance and relevance local environmental knowledge has in scientific understanding. The article follows the process of how forest departments try to understand and label the forested territory surrounding the Nuaulu people in linear, homogenous terms. This proves to be problematic because of the extensive diversity and 'patchiness' of the forest. Through collaboration of folk and scientific classifications Ellen believes that a conclusion can be found, stating that, "Scientific and folk classifications have coevolved in recent global history, and the relationship between folk knowledge and instituted scientific knowledge can be modeled as two interacting and mutually reinforcing streams (Ellen 2006:64)." As seen through many of Ellen's works, the detailed emphasis on the emic view, and the local knowledge are not only the most important but also give agency to the people using that environment. In this case, the Nuaulu, in light of the failure of the forest department to "map" the forest were given recognition of their ecological knowledge and proved that top-down models are not always the most functional or correct.

Ellen's article "The Contribution of Paraserianthes (Albizia) falcataria to Sustainable Swidden Management Practices among the Baduy of West Java" published in 2000, the Baduy, which maintain their cultural identity through swidden agriculture, also understand to maintain their traditional way of life they must integrate cash crops to sustain themselves. This case is an example of how through a successful collaboration between local and outside parties can bring about solutions to sustainability problems. The reason this 'hybridisation' was successful is because the Baduy ultimately decided for themselves that the Albizia was an acceptable addition to their traditional swidden farming. This integration was not forced upon or mandated by the government and the "local population could consider the advantages and disadvantages of the introduction and make the decision for themselves (Ellen 2000:14).”

Through these two published works of professor Ellen, it is obvious that he covers a wide array of ecological topics as well as political topics in his publishings. He focuses on the indigenous people and their contributions, knowledge and transmission of culture. Like most anthropologists, Ellen is focused on giving locals agency and highlighting areas in which this is and is not occurring. Through his extensive field work in Seram and with the Nuaulu the local environmental knowledge of a culture cannot be denied and is highlighted in many of his works as paramount.

Contributions to anthropology

Ellen has influenced many fields of anthropology including cultural ecology contributing to the knowledge base of ethno-biology, and environmental anthropology among others. One of Ellen's strengths is his ability to connect themes and theories to create a more holistic depiction of an issue. His work offers a unique synergistic perspective on human cultural evolution and our relationship to the environment. He believes they co-exist but are not static and can change according to circumstances overtime. His findings have informed the studies of subsistence behaviours, the social impact of deforestation, inter- island trade and questions the relationship between nature and culture. "Forest Knowledge, Forest Transformation: Political Contingency, Historical Ecology, and the Renegotiation of Nature in Central Seram”(2008) is one of Ellen's most influential works. He applied a historical perspective to understand the Nuaulu's current relationship with nature. He offered that nature co-evolves with humans. Changes that have accelerated in the last 20 years such as cash cropping and forest extraction have renegotiated the Nuaulu's relationship with nature. “How people conceptualize nature depends on how they use it, how they transform it, and how in doing so they invest knowledge in a different part of it” (2008: 326). He is influenced by Leslie White's energy capture theory. The technology available has a great impact and changes people's perception of nature, as it is instrumental in the evolution and advancement of our species.

The work of Ellen contributed to anthropologist's understanding of the interrelationship between nature and culture and helped anthropology contribute to practical debates that depend on definitions of nature such as sustainable development. He focused on the evolution and transmission of ecological knowledge and environmental stress in the context of sustainable development. In response to environmental stress, or instability such as political conflict or economic hazards he found that traditional knowledge enables local populations to cope. Ellen theorised that humans needed to adjust to new conditions, cope with dangers or improve existing conditions through modifications to their behaviour. He found individuals adapt through their economic and social relationships.

Ellen's research helps understand the ways in which culture and nature are synergistic and important to human evolution. Humans have used nature by living in it and assimilating it into culture as humans have evolved.

Ellen is one of the foremost British anthropologists associated with ethno-biology and has made major contributions to field. Ellen helped renew interest in the study of classification with his book "Categorical impulse: Essays on the Anthropology of classifying behavior”(2008). In the book he synthesised the studies of cognitive and ethno-sciences with symbolic anthropology providing a holistic perspective on classification. Ellen's new approach attempted to bridge the gap between the two contradictory approaches of cultural and cognitive by using a more processual approach and “cross- fertilizing” the two. He engaged both psychological and anthropological ideas to combine the two approaches effectively. He believed that the existing assumptions of cultural uniformity on the ethnographic analysis of categories were not correct, as variation was evident. He used the animal classifications of the Nuaulu people to present his point. His point being that in regards to the classifications of animals made by the Nuaulu people, one must pay attention to different types and contexts of variation. According to Ellen, “In a single body of data there may be variation according to many criteria which are often cross-cutting and reinforce each other irregularly.”(1979: 337) There are various reasons and ways people classify and categorise as a result of both culture construction and the cognitive approach. Ellen states what he believes to be inevitable is the fact that the “products of classifying behavior reflect the immediate social conditions of the situations in which they are used”(1979: 337). In other words, factors such as environment, culture, society and the state in which they exist are heavily influential on the way people classify things.

Distinctions

Personal life

Ellen is married. [4]

Brief bibliography of works

Books published

Ellen's published books include:

Books edited

Further reading

Related Research Articles

<span class="mw-page-title-main">Anthropology</span> Scientific study of humans, human behavior, and societies

Anthropology is the scientific study of humanity, concerned with human behavior, human biology, cultures, societies, and linguistics, in both the present and past, including past human species. Social anthropology studies patterns of behavior, while cultural anthropology studies cultural meaning, including norms and values. A portmanteau term sociocultural anthropology is commonly used today. Linguistic anthropology studies how language influences social life. Biological or physical anthropology studies the biological development of humans.

<span class="mw-page-title-main">Political ecology</span> Study of political, economic and social factors about environmental issues

Political ecology is the study of the relationships between political, economic and social factors with environmental issues and changes. Political ecology differs from apolitical ecological studies by politicizing environmental issues and phenomena.

<span class="mw-page-title-main">Human ecology</span> Study of the relationship between humans and their natural, social, and built environments

Human ecology is an interdisciplinary and transdisciplinary study of the relationship between humans and their natural, social, and built environments. The philosophy and study of human ecology has a diffuse history with advancements in ecology, geography, sociology, psychology, anthropology, zoology, epidemiology, public health, and home economics, among others.

Cultural ecology is the study of human adaptations to social and physical environments. Human adaptation refers to both biological and cultural processes that enable a population to survive and reproduce within a given or changing environment. This may be carried out diachronically, or synchronically. The central argument is that the natural environment, in small scale or subsistence societies dependent in part upon it, is a major contributor to social organization and other human institutions. In the academic realm, when combined with study of political economy, the study of economies as polities, it becomes political ecology, another academic subfield. It also helps interrogate historical events like the Easter Island Syndrome.

<span class="mw-page-title-main">Clifford Geertz</span> American anthropologist (1926–2006)

Clifford James Geertz was an American anthropologist who is remembered mostly for his strong support for and influence on the practice of symbolic anthropology and who was considered "for three decades... the single most influential cultural anthropologist in the United States." He served until his death as professor emeritus at the Institute for Advanced Study, Princeton.

<span class="mw-page-title-main">Nuaulu people</span> Tribe in Indonesia

The Nuaulu, Naulu or Nunuhai are a tribe located in Seram, Maluku, Indonesia.

Ecological anthropology is a sub-field of anthropology and is defined as the "study of cultural adaptations to environments". The sub-field is also defined as, "the study of relationships between a population of humans and their biophysical environment". The focus of its research concerns "how cultural beliefs and practices helped human populations adapt to their environments, and how people used elements of their culture to maintain their ecosystems". Ecological anthropology developed from the approach of cultural ecology, and it provided a conceptual framework more suitable for scientific inquiry than the cultural ecology approach. Research pursued under this approach aims to study a wide range of human responses to environmental problems.

<span class="mw-page-title-main">Historical ecology</span>

Historical ecology is a research program that focuses on the interactions between humans and their environment over long-term periods of time, typically over the course of centuries. In order to carry out this work, historical ecologists synthesize long-series data collected by practitioners in diverse fields. Rather than concentrating on one specific event, historical ecology aims to study and understand this interaction across both time and space in order to gain a full understanding of its cumulative effects. Through this interplay, humans adapt to and shape the environment, continuously contributing to landscape transformation. Historical ecologists recognize that humans have had world-wide influences, impact landscape in dissimilar ways which increase or decrease species diversity, and that a holistic perspective is critical to be able to understand that system.

<span class="mw-page-title-main">Ethnobiology</span>

Ethnobiology is the scientific study of the way living things are treated or used by different human cultures. It studies the dynamic relationships between people, biota, and environments, from the distant past to the immediate present.

<span class="mw-page-title-main">Environmental humanities</span> Study of environmental issues, nature and culture

The environmental humanities is an interdisciplinary area of research, drawing on the many environmental sub-disciplines that have emerged in the humanities over the past several decades, in particular environmental literature, environmental philosophy, environmental history, science and technology studies, environmental anthropology, and environmental communication. Environmental humanities employs humanistic questions about meaning, culture, values, ethics, and responsibilities to address pressing environmental problems. The environmental humanities aim to help bridge traditional divides between the sciences and the humanities, as well as between Western, Eastern, and Indigenous ways of relating to the natural world and the place of humans within it. The field also resists the traditional divide between "nature" and "culture," showing how many "environmental" issues have always been entangled in human questions of justice, labor, and politics. Environmental humanities is also a way of synthesizing methods from different fields to create new ways of thinking through environmental problems.

Ethnoecology is the scientific study of how different groups of people living in different locations understand the ecosystems around them, and their relationships with surrounding environments.

<span class="mw-page-title-main">Roy Rappaport</span> American anthropologist

Roy Abraham Rappaport (1926–1997) was an American anthropologist known for his contributions to the anthropological study of ritual and to ecological anthropology.

Andrew P. "Pete" Vayda was a Hungarian-born American anthropologist and ecologist who was a distinguished professor emeritus of anthropology and ecology at Rutgers University.

Darrell Addison Posey was an American anthropologist and biologist who vitalized the study of traditional knowledge of indigenous and folk populations in Brazil and other countries. He called his approach ethnobiology and combined research with respect for other cultures, especially indigenous intellectual property rights.

<span class="mw-page-title-main">Tim Ingold</span> British anthropologist

Timothy Ingold is a British anthropologist, and Chair of Social Anthropology at the University of Aberdeen.

Ethnozoology is a field of study that explores the complex relationships between humans and animals in their environment. This discipline encompasses the classification and naming of various animal species, as well as the cultural knowledge and use of both wild and domesticated animals. Ethnozoology is a subdiscipline of ethnobiology, which also includes ethnobotany, the study of human-plant relationships. However, unlike ethnobotany, ethnozoology focuses specifically on human-animal relationships and the knowledge that humans have acquired about the animals in their surroundings.

Traditional ecological knowledge (TEK) describes indigenous and other traditional knowledge of local resources. As a field of study in Northern American anthropology, TEK refers to "a cumulative body of knowledge, belief, and practice, evolving by accumulation of TEK and handed down through generations through traditional songs, stories and beliefs. It is concerned with the relationship of living beings with their traditional groups and with their environment." Indigenous knowledge is not a universal concept among various societies, but is referred to a system of knowledge traditions or practices that are heavily dependent on "place". Such knowledge is used in natural resource management as a substitute for baseline environmental data in cases where there is little recorded scientific data, or may complement Western scientific methods of ecological management.

Ethnoscience has been defined as an attempt "to reconstitute what serves as science for others, their practices of looking after themselves and their bodies, their botanical knowledge, but also their forms of classification, of making connections, etc.".

Environmental anthropology is a sub-discipline of anthropology that examines the complex relationships between humans and the environments which they inhabit. This takes many shapes and forms, whether it be examining the hunting/gathering patterns of humans tens of thousands of years ago, archaeological investigations of early agriculturalists and their impact on deforestation or soil erosion, or how modern human societies are adapting to climate change and other anthropogenic environmental issues. This sub-field of anthropology developed in the 1960s from cultural ecology as anthropologists borrowed methods and terminology from growing developments in ecology and applied then to understand human cultures.

A cultural keystone species is one which is of exceptional significance to a particular culture or a people. Such species can be identified by their prevalence in language, cultural practices, traditions, diet, medicines, material items, and histories of a community. These species influence social systems and culture and are a key feature of a community's identity.

References

  1. 1 2 University of Kent's webpage for "Professor Roy Ellen"
  2. ↑ The British Academy (2003) The British Academy Review Issue 7. Page 11. PDF
  3. ↑ Council of the Royal Anthropological Institute, September 2007
  4. ↑ "Academics". The Times. 8 January 2004. Archived from the original on 11 July 2021.
  5. ↑ "Indiana University Bloomington".
This page is based on this Wikipedia article
Text is available under the CC BY-SA 4.0 license; additional terms may apply.
Images, videos and audio are available under their respective licenses.