INGOLD, T. Making - anthropology, archaeology, art and
architecture"Knowing from the inside""The mere provision of
information holds no guarantee of knowledge, let alone of
understanding.[...] It is, in short, by watching, listening and
feeling - by paying attentio to what the world has to tell us --
that we learn." p.1 Ingold e a questo do ambiente em contraposio ao
saber abstrato, um tipo de romantismo?-- "...knowing is a process
of active following, of going along. These were people who had
always lived by fishing, hunting and herding reindeer, so for them
the idea that you know as you go -- not that you know by means of
movement but that knowing is movement -- was second nature."
p.1"Anthropology is studying with and learning from; it is carried
forward in a process of life, and effects transformations within
that process. Ethnography is a study of and learning about, its
enduring products are recollective accounts which serve a
documentary purpose." p.3"...my entire argument is set against the
conceit that things can be `theorised' in isolation from what is
going on in the world around us, and that the results of this
theorising furnish hypotheses to be applied in the attempt to make
sense of it." p.4"to open up our perception to what isgoing on
there so that we, in turn, can respond to it. That is to say, it is
to set up a relationwith the world that I shall henceforth call
correspondence. Anthropology, I believe, can bean art of inquiry in
this sense. We need it in order not to accumulate more and
moreinformation about the world, but to better correspond with it."
p.7***Stories against classification: transport, wayfaring and the
integration of knowledge in Beeing alive"To tell a story is to
relate, in narrative, the occurrences of the past, bringing them to
life inthe vivid present of listeners as if they were going on here
and now. Here, and as we sawin Chapter 5 (p. 69), the meaning of
the relation has to be understood quite literally, notas a
connection between predetermined entities, but as the retracing of
a path throughthe terrain of lived experience." 161"Of
course,anthropologists have long-recognised the educative functions
of storytelling among peoplethe world over. But they have been
wrong to treat stories as vehicles for the
intergenerationaltransmission of encoded messages that, once
deciphered, would reveal an all-embracingsystem of conceptual
categories. For stories do not, as a rule, come with their
meaningsalready attached, nor do they mean the same for different
people. What they mean is rathersomething that listeners have to
discover for themselves, by placing them in the contextof their own
life histories. 5 Indeed it may not be until long after a story has
been told thatits meaning is revealed, when you find yourself
retracing the very same path that the storyrelates. Then, and only
then, does the story offer guidance on how to proceed. Evidently,
asVoloinov said of language, people do not acquire their knowledge
ready-made, but rathergrow into it, through a process of what might
best be called guided rediscovery. The processis rather like that
of following trails through a landscape: each story will take you
so far,until you come across another that will take you further.
This trail-following is what I callwayfaring (see Chapter 12, p.
148). And my thesis, in a nutshell, is that it is through
wayfaring,not transmission, that knowledge is carried on." 162
