| Tipití 4 (1-2) | ||
Tipití, Journal of the Society for the Anthropology of Lowland South America |
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Volume 4, Number 1-2, June-December 2006 |
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| ABSTRACTS | ||
George Mentore & Joanna Overing The Stench of Death and the Aromas of Life:
Poetics of Ways of Knowing Els Lagrou Laughing at Power and the Power of Laughing Fernando Santos-Granero Sensual Vitalities: Non-Corporeal Modes of
Sensing and Knowing Dan Rosengren Matsigenka Corporeality: A Non-Biological
Reality. On Notions of Guilherme Werlang On Body and Soul Luisa Elvira Belaunde The Strength of Thoughts, the Stench of Blood: Alan Passes From One to Metaphor: Toward an Understanding
of Pa’ikwené (Palikur) Sylvia Caiuby Novaes Bororo Funerals. Images of the Refacement of the World Carlos D. Londoño Sulkin Instrumental Speeches, Morality, and Masculine
Agency among Robert Storrie The Politics of Shamanism and the Limits of Fear John Renshaw “The Effectiveness of Symbols” Revisited: Ayoreo Curing Songs Peter Gow “Purús Song.” Nationalization and Tribalization in Southwestern Amazonia George Mentore The Triumph and Sorrow of Beauty: Comparing
the Recursive,
GEORGE MENTORE & FERNANDO SANTOS-GRANERO JOANNA OVERING The Stench of Death and the Aromas of Life The Piaroa are people, living along tributaries of the middle Orinoco, who recognize that the dance of every bodily process participates in a poisonous, primordial design of things. This paper explores the relation of sensory processes and the cosmic to Piaroa ways of knowledge and doing their arts of the culinary. In so doing it is an expedition into ethnopoetics. My focus is upon the interplay of two contrasting narrative genres—the sublime and grotesque realism—as used by shamanic chanters to unfold the manifold ways of knowing. The imagery of the sublime evokes the beautiful sensual capacities of the upper body, while that of grotesque realism dwells upon the poisonous expulsions, and openness, of the body's nether parts. In both genres, bodily process is also an important, often ambiguous, operator in the mastery of knowledge, and also in its loss. For Piaroa, human ways of knowing are always involved in the toxic, and thus are attached to the twinned processes of degeneration and regeneration. Poison, as an agent of transformation, is creative of life and it also can kill. Les Piaroa, qui vivent le long des affluents du moyen Orénoque, sont de ceux qui reconnaissent que la danse de chaque processus corporel participe du dessin primordial empoisonne des choses. Cette communication explore 1'interrelation des processus des sens et du cosmique et les manières Piaroa de savoir et de faire les arts culinaires. Ce faisant, je ferai une expédition dans l'ethnopoétique. Cet exposé traitera de 1'interaction de deux genres contrastés, le sublime et le réalisme grotesque, tels qu'utilisés par les chants chamaniques pour déployer les diverses façons par lesquelles les processus corporels et la vie sensorielle sont intimement impliqués dans les manières de percevoir. L'imagerie du sublime évoque les belles capacités sensuelles du haut du corps, tandis que le réalisme grotesque traite des expulsions empoisonnées et des ouvertures des parties inférieures du corps. Dans les deux genres, les processus corporels sont un important opérateur, souvent ambigu, de la maîtrise du savoir, et également de sa perte. Pour les Piaroa, les manières de savoir sont toujours impliquées dans le toxique, et donc associés aux processus jumelés de dégénération et régénération: le poison, en tant qu'agent de transformation, est créateur de vie et peut aussi tuer. ELSJE LAGROU Laughing at Power and the Power of Laughing in Cashinahua Narratives and Performances The grotesque humor of pantomime and myth, the festive humor of play, and the humor used to criticize excesses in myth and comic sketches, can all be read as modes of native knowledge of the world and of the relationships holding this world together. Native exegesis of humorous imagery reveals crucial values related to Cashinahua concepts about sociality and ritual agency. These are iconic discourses about the quality of relations between people and the animated world. The humor of the grotesque body, shich is composed of parts of the body acting as autonomous forces, and the festive humor contaminating the owners of substances, have ritual efficacy, making cosmic powers act in favor of humanity. What kind of knowledge is expressed in umor? Festive and grotesque humor expresses a knowledge of how to act on the world, a knowledge the protagonists of mythical time lacked. In myth, the powerful owners of knowledge crucial to life were conquered and killed. In ritual, these same beings are "made happy" and seduced. Ritual agency tus subverts mythical agency to produce historical time, a time in which bodies are produced out of the constructive qualities of powerful beings known for their predatory capacities. O humor grotesco das pantomimas e dos mitos, o humor festivo das brincadeiras e o humor crítico dos excessos em mitos e sketches podem ser lidos como formas de conhecimento nativo sobre o mundo e sobre as relações que mantêm este mundo interligado. A exegese nativa da imagística humorística revela valores cruciais relacionados as concepções kaxinawa sobre socialidade e agência ritual. Estamos lidando com discursos icônicos sobre a qualidade das relações entre pessoas e entre pessoas e o mundo animado. O humor do corpo grotesco que faz dialogarem partes de corpos como forças autônomas e o humor festivo cujo riso contamina a moral dos "donos" das substancias têm alta eficácia ritual, motivando forcas cósmicas a agirem em prol da humanidade. Qual é o saber expresso pelo humor? O humor expressa um conhecimento de como agir sobre o mundo que os protagonistas dos mitos careciam. Nos mitos os poderosos donos de saberes cruciais à vida eram conquistados e mortos. No ritual, estes mesmos seres são "alegrados" e seduzidos. A agência ritual subverte o tempo mítico do conflito para produzir o tempo histórico, um tempo no qual pessoas são produzidas a partir das qualidades construtivas de seres poderosos conhecidos por suas capacidades predatórias. FERNANDO SANTOS-GRANERO Sensual Vitalities Yanesha people of eastern Peru would agree with Aristotle and St. Thomas Aquinas that knowledge can only be achieved through sense perception. They would, however, disagree on what exactly "sense perception" means. In the Western tradition, the senses are considered to be the "physiological" modes of perception. We can only know, it is asserted, through the body and its senses: sight, hearing, smell, touch, and taste. In contrast, Yanesha people view bodily senses as imperfect means of knowing, unable to grasp the true, spiritual dimension of the world. Only one of the noncorporeal components of the self, yecamquëñ or "our vitality," is endowed with the sensory faculties that allow for a correct perception, and thus for the possibility of "true" knowledge. It is for this reason that, from a Yanesha point of view, vitalities are sensual, whereas bodies are considered to be somewhat insensible. This article explores Yanesha noncorporeal modes of sensing and knowing, as well as their theories of perception and sensual hierarchies. My purpose is to advocate for a renewed anthropology of the senses in Amazonian studies, as well as to propose a critical revision of the notion of Amerindian persectivism. Los Yanesha de la amazonía peruana estarían de acuerdo con Aristóteles y Santo Tomás de Aquino en que el conocimiento solo puede ser obtenido a través de la percepción sensorial. Sin embargo, estarían en desacuerdo en cuanto a que exactamente significa "percepción sensorial." En la tradición occidental los sentidos son considerados como el modo "fisiológico" de percepción. Sólo podemos conocer, se dice, a trabes del cuerpo y sus sentidos: vista, oído, olfato, tacto y gusto. En contraste, los Yanesha consideran los sentidos corporales como medios imperfectos de conocimiento, incapaces de aprehender la verdadera dimensión espiritual del mundo. Sólo uno de los componentes incorpóreos del ser, yecamquen o "nuestra vitalidad," esta dotado de las facultades sensoriales que permiten tener una percepción correcta y, con ello, la posibilidad de obtener conocimiento "verdadero." Es por esta razón que, desde un punto de vista yanesha, las vitalidades son sensuales mientras que los cuerpos son en cierta medida insensibles. Este artículo explora los modos no-corporales de percepción y conocimiento de los Yanesha, así como sus teorías de percepción y su jerarquía de los sentidos. Su objetivo es abogar por una renovada antropología de los sentidos en los estudios amazónicos, así como proponer una revisión critica de la noción de perspectivismo. DAN ROSENGREN Matsigenka Corporeality, a Nonbiological Reality Departing from the specific case of Matsigenka people in the Montaña of southeastern Peru, this article challenges some of the assumptions associated with predominant conceptions of Amazonian perspectivism. Examining different cultural registers such as birth rituals and mythology, Matsigenka peoples' notions about being, soul, and self are discussed in relation to the importance that often is ascribed to physical shape for conceptualizing the world. In contrast to this stress on the corporeal, it is argued that Matsigenka people consider the noncorporeal cognizant self to determine outlook and identity. In accordance, corporeal transformation is seen as a result of the "self's" convivial aspirations rather than as a result of an Other's predatory intentions. Partiendo del caso de los Matsigenka de la selva sur del Perú, esta contribución cuestiona algunas de las suposiciones asociadas a la concepción predominante sobre el perspectivismo amazónico. A partir del examen de diversos registros culturales, tales como rituales de nacimiento y narrativas míticas, se discuten las nociones matsigenka sobre el ser, el alma y el "yo" en relación a la importancia analítica que con frecuencia se da a la forma física para conceptualizar el mundo. En contraste a este énfasis en lo corporal, mantengo que según los Matsigenka es el "yo" sapiente y no-corporal el que determina tanto la perspectiva como la identidad. De acuerdo con este argumento, las transformaciones corporales son vistas como un efecto de las aspiraciones conviviales del "yo" en vez de las intenciones predatorias del "otro." GUILHERME WERLANG On Body and Soul The notions of "body" and "soul," within the dual universe of the Marubo from southwestern Amazonia, intersect other contributions to this volume: first, in view of the present concern, from a universalizing perspective, on epistemological issues in Amazonia; and second, in view of a now ever-present relevance of indigenous ontology (here more as the "presentation," rather than the "investigation" or "account" of the origins of the cosmos and all forms of being therein) vis-à-vis the knowledge, with a particularizing tenor, of the performance of a cognitive ethos. As noções de "corpo" e "alma," dentro do universo dual dos Marubo do Sudoeste da Amazônia, se achegam a outras contribuições a este volume em vista, primeiro, da presente preocupação, em perspectiva universalizante, com questões epistemológicas na Amazônia; segundo, duma relevância, ora bem perene, da ontologia indígena (aqui mais enquanto "presentificação" que "investigação" ou "relato" das origens do cosmos e de todas as formas de ser que nele se da) para com o conhecimento, de tendência particularizante, da performance dum ethos cognitivo. LUISA ELVIRA BELAUNDE The Strength of Thoughts, the Stench of Blood This paper lays the grounds for an Amazonian hematology aiming to unlock the significance of blood with relation to gender, knowledge, and cosmology. Drawing guidance from Overing's critique of patriarchy theory and her examination of Piaroa understandings of menstruation, it explores cross-cultural ideas about the embodiment and gendering of spirits, thought and strength in the blood, arguing that the flow of blood is conceived of as a relationship, for it transports knowledge to all body parts, both uniting and differentiating men and women, and constituting the hub of a person's existence throughout his or her lifecycle. Through an examination of indigenous practices of diet and seclusion, it shows that blood management stands at the core of Amazonian health. Bleeding is a female prerogative and an embodied remembrance of the primordial incest between Moon and his sister, which founds human memory and kinship. Nevertheless, men may be "like women" when they find themselves under the revenge of their enemy's blood, similar to women under the revenge of the Moon. Bleeding sets fertility in motion, opening the communication betweem daily and other cosmological time-spaces, and exposing both genders to the threat of transformational multiplicity, alienation, and death. Its interconnection with shamanism is therefore fundamental. Este artículo establece las bases para una hematología amazónica con la finalidad de comprender el significado de la sangre con respecto al género, el conocimiento y la cosmología. Basándose en la crítica de la teoría del patriarcado hecha por Overing y su estudio de sus concepciones Piaroa sobre la menstruación, este artículo explora comparativamente las ideas de varios pueblos amazónicos sobre como los espíritus, los pensamientos y la fuerza son hechos cuerpos diferenciados por género. Sostiene que el flujo de la sangre es concebido como una relación puesto que transporta conocimientos a todas las partes del cuerpo, uniendo y al mismo tiempo diferenciando a los hombres y las mujeres, y constituyendo el eje de la existencia de una persona a lo largo de su ciclo de vida. Por medio del estudio de las practicas de dieta y reclusión, muestra que el manejo de la sangre ocupa un lugar central en la salud amazónica. Sangrar es una prerrogativa femenina y el recuerdo incorporado en las mujeres del incesto primordial entre Luna y su hermana que funda la memoria y el parentesco humano. Sin embargo, los hombres también "parecen mujeres" cuando se encuentran bajo la venganza de la sangre de sus enemigos, axial como las mujeres bajo la venganza de Luna. Sangrar pone la fertilidad en movimiento, abriendo la comunicación entre el día a día y otros espacio-tiempos cosmológicos, exponiendo a ambos géneros al peligro de la multiplicidad transformacional, la alineación y la muerte. Su relación con el chamanismo es, por lo tanto, fundamental. ALAN PASSES From One to Metaphor This article addresses an aspect of Pa'ikwené knowledge called púkúha, which means both "to understand" and "to count." It explores the indigenous numerology and the close relationship, no less imaginative than empirical, between mathematics and linguistics that is not always apparent in non-oral societies such as ours. The Pa'ikwené mathematical system is conceptually inventive and lexically profuse, some numerals having over two hundred different forms in current usage thanks to an intensive, affix-based process of morphemic transformations. Thereby, a number word can belong to twenty-one numerical classes relating to five distinct semantic categories incorporating diverse discrete states or qualities (male/female, concrete/abstract, animate/inanimate, natural/supernatural) as well as particular arithmetical and geometrical ideas. Taking an anti-Platonic approach, the article describes Pa'ikwené mathematics as an innate, embodied and metaphorical mode of knowledge for classifying and expressing the lived-in world. It proposes furthermore that Pa'ikwené numbers simultaneously operate at the literal and figurative levels, i.e., both as symbols with fixed, determined meanings, and as polysemic images of the different classes of things that comprise the Native universe. Cet article aborde un aspect du savoir pa'ikwené dénommé púkúha, qui signifie a la fois "comprendre" et "compter". Il explore la numérologie indigène et le rapport étroit, autant imaginatif qu'empirique, entre la mathématique et la linguistique: rapport qui n'est pas toujours évident dans les sociétés non-orales telles que les notre. Le système mathématique pa'ikwené est conceptuellement inventif et lexicalement profus, certains nombres possédant plus de deux cent formes différentes d'usage courant grâce a un processus de transformations morphémiques nécessitant un jeu d'affixes intensif. Ainsi, un numéro peut-il appartenir à vingt et une classes numériques distinctes liées a cinq catégories sémantiques incorporant divers états ou qualités discrets (masculin/féminin; concret/abstrait; animé/inanimé; naturel/surnaturel) et des idées arithmétiques et géométriques particulières. Anti-platonique, cet article décrit la mathématique pa'ikwené comme un mode de connaissance inné, incarne dans le corps humain et métaphorique (Lakoff et Nuñez 2000), servant a classifier et a exprimer le monde vécu. On y propose de surcroît que le numéro pa'ikwené fonctionne simultanément au niveau littéral et figuratif, c'est-à-dire en tant que symbole au sens détermine et fixe, et comme une image polysémique des différentes classes de choses comprenant 1'univers indigène. SYLVIA CAIUBY NOVAES Bororo Funerals In this article I analyze Bororo funerals as moments of defacement and refacement. Death triggers a series of transformations that involve the dead person, the corpse itself, the soul, the making of the deceased's representative, and the relationships among the living. All these tranformations—which are the object of public secrecy—take place during the various rituals that compose the funerary cycle. The text is accompanied by a selection of photographs taken during thirty years of field research among the Bororo Indians of Mato Grosso, Brazil, in order to illustrate Bororo funerals as moments of re-creation of the world, following the theoretical perspectives of both Taussig and Overing. O objetivo deste trabalho é analisar os funerais Bororo como momentos de desfiguração e refiguração do mundo. Entre os Bororo a morte dá início a uma série de transformações que envolvem o morto, seu corpo, a alma, a escolha e investidura do representante do morto, assim como transformações nas relações sociais entre os vivos. Todas estas transformações, que são objeto de segredo público, são elaboradas ao longo dos rituais que fazem parte do ciclo funerário. O texto é acompanhado por uma seleção de fotos por mim captadas a longo de 30 anos de pesquisa entre estes índios, de modo a ilustrar os funerais Bororo como momentos de recriação do mundo, a partir das perspectivas teóricas elaboradas por Taussig e Overing. CARLOS D. LONDOÑO SULKIN Instrumental Speeches, Morality, and Masculine Agency Among Muinane People Individuals among People of the Center (Colombian Amazon) produced numerous discursive depictions of themselves and of others, regarding their own competence and morality and others' lacks thereof. Here, I attend particularly to a set of portrayals that pertained mostly to men: those concerning forms of knowledge that each People of the Center deemed uniquely their own. Individuals stressed the great amount of knowledge they possessed, the propriety of their processes of acquisition and the legitimacy of their use of it, its effectiveness and authentically patrilineal character, and the respect and fear others had of them because of it. They also criticized others for shortcomings in these regards. They articulated their evaluations in terms of what they found to be admirable or desirable in gendered human subjectivity and action, in the frame of a perspectival cosmos permeated by predatory relations. I argue that individuals produced such portrayals motivated by desire to embody a certain ideal of masculine agency, and spurred by their awareness of the likelihood that their own actions and subjectivities would be portrayed as immoral, animalistic or otherwise inadqueate by others around them. As a whole, the essay stresses the importance of attending ethnographically to individuals' subjectivity. Individuos entre la Gente de Centro (Amazonía colombiana) solían producir numerosos retratos discursivos concernientes a su propia competencia y moralidad y a la ausencia de estas entre los demás. En este ensayo, enfoco en particular ciertos retratos que sobre todo trataban sobre hombres: aquellos referentes a formas de conocimiento que cada grupo de Gente de Centro consideraba exclusivamente suyo. Los individuos en cuestión enfatizaban la gran cantidad de conocimiento que poseían, la rectitud protocolaria del proceso de su adquisición, su efectividad, su carácter auténticamente patrilineal, y el temor y respeto que éste despertaba entre los demás. También criticaban a los demás por sus insuficiencias en estos sentidos. Formulaban sus evaluaciones en términos de lo que consideraban admirable o despreciable en el comportamiento y la acción humanos, distinguiendo entre los géneros. Contextualizaban estas evaluaciones en un cosmos perspectivista permeado por relaciones depredadoras. Arguyo que los individuos producían estos retratos motivados por el deseo de encarnar un cierto ideal de agencialidad masculina y azuzados por la plena conciencia de la probabilidad de que sus acciones y subjetividades serian retratadas como inmorales, bestiales o de cualquier manera inadecuadas por quienes les rodeaban. El ensayo en general recalca la importancia de prestarle atención a la subjetividad de los individuos al hacer etnografía. ROBERT STORRIE The Politics of Shamanism and the Limits of Fear The Hoti are a small group of hunter-horticulturalists living in the highlands of central Venezuelan Guiana. In this article I examine Hoti understandings of equality, hierarchy and power and the coercive use of fear by individuals who cultivate a repuation as "Light Ones"—that is people especially skilled in their interaction with the powerful beings of the shamanic environment—a role that is essential for the safety and fertility of the community. Hoti people are highly egalitarian and anti-hierarchical in their moral understandings and for them all power is ambiguous, and all claims to authority can arouse suspicion. For this reason it is very seldom that anyone will claim ability as a shaman, although there is considerable skill involved in cultivating such a reputation without ever admitting to it directly. The politics of shamanism can be a demanding, dangerous, and sometimes deadly game, as Hoti people are able, through humor, mockery and even violence to limit the capacity of their shamans to accumulate authority and wield power. Los Hoti son un pequeño grupo de cazadores-horticultores que viven en la región central de la Guayana venezolana. En este artículo examino las nociones Hoti sobre la igualdad, la jerarquía y el poder, así como el uso coercitivo del miedo por parte de aquellos individuos que cultivan la reputación de ser "Gente Liviana"—es decir, gente con habilidad para interactuar con los poderosos seres del medioambiente chamánico—un rol que es esencial para garantizar la seguridad y fertilidad de la comunidad. Los Hoti tienen una filosofía moral altamente igualitaria y anti-jerárquica; para ellos toda forma de poder es ambigua y toda pretensión de autoridad levanta sospechas. Por esta razón es poco frecuente que alguien sostenga tener habilidades chamánicas, aunque se requiere una gran habilidad política para cultivar una reputación como chamán sin jamás admitirlo directamente. El juego político chamánico es sumamente demandante, peligroso y, a veces, letal, dado que a través del humor, la burla e incluso la violencia los Hoti son capaces de limitar la capacidad de los chamanes para acumular autoridad y detentar poder. JOHN RENSHAW "The Effectiveness of Symbols" Revisited This essay considers a specific field of Amerindian knowledge, namely the sarode, or curing songs, of the Ayoreo of the Gran Chaco. It attempts to elucidate some of the taken-for-granted metaphysical assumptions that underlie Ayoreo epistemology. Following the approach taken in Joanna Overing's introduction to Reason and Morality (1985), I will suggest that even these apparently simple, repetitive curing songs have to be understood as part of a broader corpus of "mythical" knowledge. They acquire their effectiveness or power, not through suggestion or metaphor but rather by harnessing the power of the "mythical" world of the jnani bajade, the "original beings" who were and still are both Ayoreao and the ancestors or "masters" of the present-day animals, plants, and minerals. El objetivo de este articulo es analizar un área especifica del conocimiento indígena, los sarode o canciones curativas de los Ayoreo del Gran Chaco para poder iluminar algunas de las bases metafísicas de la epistemología ayoreo. El estudio se fundamenta en el enfoque que Joanna Overing plantea en la introducción de su obra Reason and Morality (1985) y sugiere que, a pesar de ser simples y repetitivas, las canciones curativas pertenecen a un cuerpo mas amplio de conocimientos "míticos" y derivan su eficacia y poder no tanto de la sugestión o la metáfora, sino más bien de su capacidad de captar el poder del mundo mítico de los jnani bajade, los "seres originarios" que a la vez son Ayoreo y los Antepasados o Dueños de los que hoy en día son animales, plantas y minerales. PETER GOW "Purús Song": Nationalization and Tribalization in Southwestern Amazonia Starting from a statement about knowledge and power by a Piaroa informant of Joanna Overing, the article analyzes two descriptions of a meal on the Purús River in the early twentieth century: a Piro song and a short essay by Euclides da Cunha. Contrasting these two pieces in the context of how the ancestors of the Piro people of today came to meet the famous Brazilian writer, I propose the concepts of "nationalization" and "tribalization" as modes of symbolic action. Nationalization takes local events and escalates them into the space-time of the nation state, while tribalization deactivates the dangerous ramifications of local events. The former remembers, the latter forgets. In these two modes of symbolic action are two modes of political philosophy, noted by Overing's Piaroa informant. Começando de um ditado de um informante Piaroa de Joanna Overing, o artigo analiza duas descrições de uma refeição no rio Purús no começo do século vinte: uma canção piro e um ensaio breve de Euclides da Cunha. Contrastando as duas peças no contexto de como os ancestrais dos piros de hoje chegaram a se encontrar com o celebrado escritor brasileiro, proponho os conceitos de "nacionalização" e "tribalização" como modos de ação simbólica. Nacionalização toma os eventos locais e os esquenta ao tempo-espaço do estado-nação, em quanto que tribalização desativa as potencialidades perigosas dos eventos locais. O primeiro lembra, o segundo esquece. Nesses dois modos de ação simbólica estão dois modos de filosofia política, como notou o informante Piaroa de Overing. GEORGE MENTORE The Triumph and Sorrow of Beauty The principal assumption put forward in thsi paper will be that for the Waiwai the privileging of lateral visibility brings ideas about a fractal individual into association with recursive power, while for the coastal Guayanese and U.S. societies, respectively, the privileging of axial visibility brings concepts about an autonomous individual into association with contrapuntal and cellular relations of power. It will be argued that, contrary to the Waiwai situation, in its agenda to achieve a greater efficiency for the workings of its political relations with its citizens, the desire of the modern state, expressed through its privileged use of axial visibility, de-emphasizes lateral relations and brings about categorically isolated and solitary forms of individuals. El principal argumento propuesto en este artículo es que mientras que para los Waiwai el privilegiar la visibilidad lateral sugiere ideas acerca de un individuo fractal en asociación con formas de poder recursivo, para las sociedades de la costa de Guayana y los EEUU, respectivamente, el privilegiar la visibilidad axial sugiere nociones sobre un individuo autónomo en asociación con relaciones de poder contrapuntadas y celulares. Se argumentará que, contrariamente a la situación de los Waiwai, en su agenda para lograr una mayor eficiencia en el funcionamiento de sus relaciones políticas con sus ciudadanos, el deseo del estado moderno, expresado a trabes del uso privilegiado de la visibilidad axial, quita énfasis a las relaciones laterales y produce formas de individuos categóricamente aislados y solitarios. |
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| Tipití 4 (1-2) | ||