@phdthesis{123534,
  author           = {Lye, Tuck Po},
  note             = {[Manoa], Univ. of Hawaii, Diss.,1997},
  pages            = {482},
  publisher        = {[Manoa]},
  school           = {University of Hawai'i at Mānoa},
  title            = {Knowledge, Forest, and Hunter-Gatherer Movement: the Batek of Pahang, Malaysia},
  year             = {1997},
  abstract         = {This study argues that cultural continuity exists and is sought by the Batek, a hunting-and-gathering people of Peninsular Malaysia. Continuity is to be understood as a sense of connectedness. That connectedness is enabled by the transmission of cultural knowledge. As such, the specific goal is to document methods of knowledge transmission. Within this frame, the study has three aims: to show how the Batek forest might be constituted; to ask the question: how might we identify any sets of transmission practices as agents of continuity?; to document those transmission practices themselves. I argue that the broader (social and physical) world is the source of knowledge. Mobility has a critical role to play; it enables the form and content of knowledge and is critical to the production of knowledge. Equally important is the nature of the physical setting: forest-dwelling makes all the difference in their knowledge. Knowledge is coming from the forest itself. There is an intimate relationship between environment and cognition; as the environment changes, one's perception changes as well. As perception changes, one learns to attend to different things in the environment. I document how the nature of the forest-its heterogeneity and instability-affects the everyday acquisition of knowledge and a child's burgeoning understanding of the world. I argue that knowledge is emergent in a total network of relations, a web of ties between members of society, the ecology, and other societies. So, local knowledge is not an invariant 'thing' that is shut out from the ongoing biophysical processes, it is emergent in those processes: as things change, and one perceives change, knowledge changes. Knowledge does not consist of a set of received ideas that is faithful to tradition but divorced from the concerns of ongoing life. Rather, it is constantly undergoing experimentation, change, and evolution. The third contribution of this study lies in its focus on practical activities as a context for knowledge transmission. Rejecting a heavy emphasis on ritual contexts, this study examines how prosaic settings may be critical loci of knowledge transmission.},
  adviser          = {Griffin, P. Bion},
  bestfn           = {eurasia\lye_batek1997_o.pdf},
  besttxt          = {ptxt2\eurasia\lye_batek1997_o.txt},
  cfn              = {eurasia\lye_batek1997_o.pdf},
  class_loc        = {PL8075.B574},
  degree           = {PhD},
  delivered        = {eurasia\lye_batek1997_o.pdf},
  digital_formats  = {PDF 17.78Mb image-only PDF},
  document_type    = {CF},
  fn               = {eurasia\lye_batek1997_o.pdf, eurasia\lye_pahang1997_o.pdf, eurasia\lye_pahang1997.pdf, africa/lye_batek1997_o.pdf},
  fnnote           = {pdf, 15,49 MB},
  hhtype           = {ethnographic},
  inlg             = {English [eng]},
  isbn             = {9780591509090},
  lgcode           = {Batek [btq]},
  macro_area       = {Eurasia},
  mpifn            = {batek_lye1997_o.pdf},
  source           = {DAI-A 58/07, p. 2719, Jan 1998},
  src              = {hh, mpieva},
  subject          = {ANTHROPOLOGY, CULTURAL (0326)},
  subject_headings = {Bete language, Bete language},
  umi_id           = {9801452}
}