As several scholars have observed, modernity is a mode of understanding time and space, a chronotope in the Bakhtinian sense. The modern understanding of progress has made the present radically discontinuous with the past and the future empty or open to possibility in ways that they had not been previously (Koselleck 1985). In tandem with the growth of global managerial connections, a range of locales became spaces of “‘the primitive Other’ against which European Enlightenment and colonialism were elevated and justified” (Knauft 2002:6). The construction of these locales as non-modern is an artifact of modernity itself, not an absence, in fact, of the modern (Trouillot 2002). Social life in modern parts of the world came to be understood as “disembedded,” or pulled away from local contexts and expanded across space and time (Giddens 1990). Non-modern locales, by contrast, were seen as repositories of a still locally situated social life. The inhabitants of a modern type of space-time came to be characterized by interiority, self-monitoring, and individualism, and those of the non-modern, by a relative lack of these features (Foucault 1979, 1990; Knauft 2002; Taylor 1989). Despite the fact that, as Stephen Nugent observes, the Amazon can be considered “nothing but modern,” having been integrated into the world system for half of a millennium, Amazonia is viewed as one of the most “non-modern” regions of the world, one of the starkest contrasts to the modern that is still in existence (2000:233; Nugent and Harris 2004). In nation-building, literature, the sciences, and the global imagination more generally, it has been considered a repository for the primitive, the traditional, the backward, the raw, the natural, and the past. Whether “green hell” or “the lungs of the planet” or “a land out of time,” the Amazon region is seen as a space of nature rather than culture, frozen in time in what McClintock (1995) dubs “anachronistic space,” instead of being involved in a forward march of progress (see also Campbell 2015: Nugent 2000). Simultaneously, Amazonia is considered a place of untapped potential, waiting to yield its riches if only the proper technology, scientific technique,

中文翻译：

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亚马逊地区现代人的多样性

正如几位学者所观察到的，现代性是一种理解时间和空间的方式，是巴赫金意义上的时空仪。现代对进步的理解使现在与过去和未来完全不连续，以前所未有的方式向着可能性开放（Koselleck 1985）。随着全球管理联系的增长，一系列场所成为“'原始他者'的空间，欧洲启蒙运动和殖民主义被提升和辩护”（Knauft 2002：6）。将这些场所建设为非现代性是现代性本身的产物，事实上，现代性的缺失（Trouillot 2002）。世界现代地区的社会生活开始被理解为“脱嵌”，或脱离当地环境并跨越时空扩展（Giddens 1990）。相比之下，非现代场所被视为仍然处于当地社会生活的储存库。现代时空类型的居民逐渐具有内在性、自我监控和个人主义的特征，而非现代类型的居民则相对缺乏这些特征（Foucault 1979, 1990; Knauft 2002; Taylor 1989 ）。尽管正如斯蒂芬·纽金特 (Stephen Nugent) 所观察到的那样，亚马逊可以被认为是“现代的”，已经融入世界体系了半个世纪，亚马逊被视为地球上最“非现代”的地区之一。世界，与仍然存在的现代形成鲜明对比之一（2000：233；纽金特和哈里斯 2004）。在国家建设、文学、科学和更普遍的全球想象中，它被认为是原始的、传统的、落后的、原始的、自然的和过去的。无论是“绿色地狱”、“地球之肺”还是“超时空之地”，亚马逊地区都被视为自然空间而非文化空间，在麦克林托克 (1995) 所称的“不合时宜的空间， ”而不是参与前进的进程（另见 Campbell 2015：Nugent 2000）。同时，亚马逊被认为是一个潜力未开发的地方，如果只有适当的技术、科学技术、