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首頁> 外文學(xué)位 >Spiritual ecology and medicinal plants: Contemporary United States herbalism as a neo-indigenous revitalization movement.
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Spiritual ecology and medicinal plants: Contemporary United States herbalism as a neo-indigenous revitalization movement.

機譯：精神生態(tài)學(xué)和藥用植物：當(dāng)代美國草藥療法，是一種新的本土復(fù)興運動。

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Popular interest in, and the use of, medicinal herbs in the U.S. has risen dramatically in recent years. Prior to the social changes associated with the 1960's, the medicinal use of herbs was variously illegalized, marginalized, ignored, or forgotten. The current "herbal renaissance," has been characterized as a reaction against biomedicine, or attributed to advances in the pharmaceutical processing of herbs. The community most closely associated with the rebirth of herbal awareness---the recreated or "Spring" herbalists tell a different story. To many of them it is understood to be a gesture of the earth---as a great organism capable of volition---to facilitate its healing in an era marked by pathologies of extreme human-nature disassociation.; I argue that this identifies U.S. herbalist culture as a spiritual revitalization movement. In its purest expression, this spirituality "indigenizes" those who are in close association with the lifeways of plants, and creates a culture aligned with the dynamics of healthy natural ecosystems. I term this "neo indigenous" and use it to characterize the origins of contemporary U.S. herbalism.; This study uses two contrasting explanatory models of herbal efficacy---the whole plant vs. active constituent---to describe the antecedents, growth, and overall "health" of the social bodies involved in the perception and use medicinal herbs in the U.S. As herbalists have adapted to, and been changed by, mainstream culture (e.g., consumerism, scientific medicine, and regulatory pressures), they have branched into forms that prioritize the needs and teaching of the earth, and those that prioritize political and popular acceptance. This has had subsequent effects on herbalist identities, and gives great symbolic cogency to licensing, standardized herbal extracts, and interpretations of herbal efficacy.; Whether or not a Spring herbalist, "keeps the vision or goes for the money," the vision refuses to disappear from U.S. herbalist culture and discourses, and continues to attract adherents. It is the purpose of this study to articulate this vision, set it in cultural context, relate it to herbalist identities, and suggest its value in the revisioning of the ecologically destructive culture that "runs" industrial growth societies.
機譯：近年來，在美國，人們對藥用草藥的興趣和使用激增。在與1960年代相關(guān)的社會變化之前，草藥的藥用被各種非法，邊緣化，忽視或遺忘。當(dāng)前的“草藥復(fù)興”已被表征為對生物醫(yī)學(xué)的反應(yīng)，或歸因于草藥的藥物加工進(jìn)展。與草藥意識的復(fù)興最密切相關(guān)的社區(qū)-重新創(chuàng)建的或“春季”的草藥學(xué)家講述了一個不同的故事。在許多人看來，這是地球的一種姿態(tài)-是一種具有自發(fā)能力的偉大生物-在一個人與自然極端分離的病理學(xué)為特征的時代促進(jìn)其康復(fù)。我認(rèn)為這將美國草藥文化確定為一種精神振興運動。以其最純粹的表達(dá)，這種靈性使與植物的生命息息相關(guān)的人們“土著化”，并創(chuàng)造了與健康的自然生態(tài)系統(tǒng)動態(tài)相一致的文化。我稱之為“新土著”，并用它來描述當(dāng)代美國草藥學(xué)的起源。這項研究使用了兩種相反的草藥功效解釋模型-整個植物與活性成分-來描述美國認(rèn)知和使用草藥所涉及的社會機構(gòu)的前身，生長和整體“健康”。隨著草藥學(xué)家適應(yīng)主流文化（例如，消費主義，科學(xué)醫(yī)學(xué)和監(jiān)管壓力）并被其改變，他們已經(jīng)分支為優(yōu)先考慮地球需求和教學(xué)的形式，以及優(yōu)先考慮政治和民眾接受的形式。這對草藥學(xué)家的身份產(chǎn)生了后續(xù)影響，并為許可，標(biāo)準(zhǔn)化草藥提取物和草藥功效的解釋提供了極大的象征意義。不論春季草藥專家是“遠(yuǎn)見卓識還是為金錢而奮斗”，該愿景都不會因美國草藥專家的文化和話語而消失，并繼續(xù)吸引擁護(hù)者。這項研究的目的是闡明這一愿景，將其置于文化背景中，與草藥專家聯(lián)系起來，并提出其在修改“破壞”工業(yè)發(fā)展社會的破壞性生態(tài)文化的價值。

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