Based on more than a decade of research in Palikur lands known as Arukwa in the state of Amapá, Brazil, Knowing the Day, Knowing the World reconsiders the dialogue between formal scholarship
and Amerindian ways of knowing. Beginning and ending with a public archaeology project in the region, the book engages head-on with Amerindian ways of thinking about space, time, and personhood.
Demonstrating that Palikur knowledges are based on movement and a careful theorization of what it means to be present in a place, the book makes a sustained case for engaging with different ways of
knowing. It shows how this kind of research can generate rich dialogues about nature, reality, and the ethical production of knowledge.
This is a radical exercise in un-disciplining archaeology, an exquisitely written alternative to modernity.
—Cristobal Gnecco, co-editor of Archaeologies
Through Lesley Green's superb, thoughtful and moving discovery of an 'ecology of predators' we may well learn, together with her, that the most dangerous beings are the ones who feel at home everywhere, serving some universal cause and thus not knowing 'where they are.'—Isabelle Stengers
The structure of the book reflects a gradual
comprehension of Palikur ways of knowing during the course of field research. The text enters into the ethnographic material from the perspective of familiar disciplines—history, geography,
astronomy, geometry, and philosophy—and explores the junctures in which conventional disciplinary frameworks cannot adequately convey Palikur understandings. Beginning with reflections on questions
of personhood, ethics, and ethnicity, the authors rethink assumptions about history and geography. They learn and recount an alternative way of thinking about astronomy from the Palikur astronomical
narratives, and they show how topological concepts embedded in everyday Palikur speech extend to different ways of conceptualizing landscape. In conclusion, they reflect on the challenges of
comprehending alternative cosmologies and consider the insights that come from allowing ethnographic material to pose questions of modernist frameworks.