| Tipití 6 (1-2) | ||
Tipití, Journal of the Society for the Anthropology of Lowland South America |
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Volume 6, Number 1-2, June-December 2008 |
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| ABSTRACTS | ||
Norman E. Whitten, Jr. Interculturality and the Indigenization of Modernity: Astrid Steverlynck Cannibals, Amazons, and Social Reproduction in Amazonia Anna Maria Spadafora & La Cultura en Disputa: Pintura Figurativa e Identidad Étnica
NORMAN E. WHITTEN, JR. Interculturality and the Indigenization of Modernity: A View from Amazonian Ecuador After introducing the history and topography of the "forest of Canelos," I turn to the central theme of this essay, "the indigenization of modernity." I next illustrate pervasive mythic cosmology to orient the reader to Canelos Quichua Amazonian perspectives on cultural topography. The relationships that obtain in language, history and ecology between the "lowlands" and the 'highlands" address the subject of ethnogenesis in indigenous thought and in written historical portrayal. Bulding toward an indigenous structure of conjuncture, I treat "epistemic distortion" in various academic sectors and attept to counter or deflect what I take to be such distortions. In so doing I draw especially on published research of Marshall Sahlins and Michael Uzendoski. Indigenization of modernity has clear millennial proclivities. The intertwining of millennial and modernn processes, within which ethongenesis and emerging culture become manifest, is present in a myriad of intercultural systems wherein people seek to appropriate modern accoutrements of life through counterhegemonic and profound transformative systems of indigenous meaning. A continuación de na introducción a la historia y la topografía del "bosque de los Canelos," enfoco el tema principal de este ensayo, "la indigenización de la modernidad." Luego presento un retrato de la cosmología mítica domoinante para orientar al elctor en cuanto a perspectivas que mantienen los Canelos Quichua de la Amazonía sobre una topografía cultural. En las relaciones que surgen en el idioma, la historia, y la ecología entre "las tierras bajas" y la sierra impera el tema de la etnogénesis en el pensamiento indígena y en el relato histórico. Apuntando hacia una coyuntura estructural indígena evalúo la "distorsión epistémica" en varios sectores académicos e intento corregir o contrarrestar lo que considero ser distorsiones de esta índole. Utilizo investigaciones publicadas por Marshall Sahlins y Michael Uzendoski para sustentar mi argumento. La indigenización de la modernidad tiene proclividades milenarias claras. El entrelace de procesos milenarios y modernos, dentro de los cuales se manifiesta la etnogénesis y el surgimiento cultural, está presente en un sinnúmero de sistemas interculturales por medio de los cuales la gente busca apropriarse de elementos de la vida moderna usando sistemas de significación antihegemónicos y de transformación profunda. ASTRID STEVERLYNCK Cannibals, Amazons, and Social Reproduction in Amazonia This paper analyzes Amerindian representations of Amazon-like women and cannibalism in the context of ideas about the processes of creation. While cannibalism focuses on the socialization of death through male agency and control int he context of relationships with external others, the myths about Amaon-like women focus on the social control of sexuality and female creativity (pregnancy and birth) through the establishment of male-female cooperation. Both discourses rely on the intrinsic qualities of male and female creativity that constitute the elementary structure of Amerindian cosmology. they explore the two most fundamental moments in the chain of creative processes that constitute social reproduction. Este trabajo analiza las representaciones amerindias sobre las mujeres tipo-amazonas y el canibalismo en el contexto de las ideas sobre el proceso creativo. Mientras el foco del canibalismo es la socialización de la muerte a través de la agencia y el control masculinos en el contexto de las relaciones con el otro externo, los mitos de las mujeres tipo-amazonas se enfocan en el control social de la sexualidad y la creatividad femenina (embarzo y nacimiento) a través del establecimiento de relaciones de cooperación entre hombres y mujeres en el seno de las relaciones internas de parentesco. Ambos discursos, el de la mujeres tipo-amazonas y el del canibalismo, se apoyan en las culaidades intrínsecas de la creatividad femenina y la creatividad masculina que constituyen la estructura elemental de la cosmología amerindia. Estos discursos exploran dos momentos funadmentales en la cadena de procesos creativos que constituyen la reproducción social. ANNA MARIA SPADAFORA & LUISINA MORANO La Cultura en Disputa: Pintura Figurativa e Identidad Étnica entre los Ishir (Alto Paraguay) Desde mediados del Siglo XX, los ishir del Gran Chaco han sufrido transformaciones económicas, políticas e ideológicas que derivaron en una substitución de pautas y prácticas de comportamiento y pusieron en disputa el valor y el significado de la cultura en el nuevo contexto. Esta discusión se manifiesta—como en muchos otros casos etnográficos—en una marcada fractura generacional entre padres que vivieron la vida montaraz e hijos cuya crianza citadina los ubica en un umbral lejano a la experiencia del monte y en un contexto interétnico ajeno a los valores y motivaciones culturales de los ancianos. Sobre la base de nuestra labor con los artistas plásticos Ogwa y su hijo Basybüky, abordamos el modo que asume ese disenso de valores a través de las diferencias que mantienen uno y otro en torno al significado de la cultura y el sentido se ser ishir, disputa en la que ambos estilos de narrativas étnicas se entrelazan a la influencia de la labor etnográfica. For most of the second half of the twentieth century, the Ishir of the Gran Chaco have undergone economic, political and ideological transformations, which have led to substitutions of meanings and behavioral practices, as well as to debates over the value and meaning of Ishir culture in the new and changing context. Such debates about cultural change and continuity seem to correspond, as is often the case to a marked generational gap between parents, who lived in the forest, and children, who do not. The new generation raised in cities, while being distant from forest experiences, have gained new knowledge of interethnic contxts, and forged new values and cultural motivations. On the basis of collaborative ethnographic work realized with the plastic artists Ogwa and Basybüky (father and son) we analyze the specific forms taken by this particular generational value conflict, and examine the various ways in which the father and the son construct through their art what it means to be Ishir, and how best to defend Ishir culture and their indigenous ethnic identity. JOANA CABRAL DE OLIVEIRA Social Networks and Cultivated Plants: Exchange of Planting Materials and Knowledge Este artigo discute a dinâmica de trocas e importação de plantas cultivadas feitas pelos Wajãpi, grupo indígena que vive nas bacias dos rios Amaparí e Jarí na Amazônia brasileira. A história dos Wajãpi é permeada por intensas relações de trocas entre subgrupos Wajãpi, com outros grupos indígenas e, mais recentemente, com não-índios, sendo as espécies cultivadas um objeto de vivo interesse nessas relações. Parto de dados sobre os sistemas de classificação nativos das plantas cultivadas para reconstruir a dinâmica e os padrões de relações sociais internas a esse grupo, bem como suas alteridades. Procuro desvendar assim, uma intricad rede de trocas e comércio não apenas de espécies e variedades cultivadas, mas também dos saberes a elas associados. Por sua vez, esses cultivares e saberes associados guardam um alto valor cultural justamente por suas origens sociológicas, o que movimenta essa rede de trocas. This paper discusses the exchange of plant cultivars among the Wajãpi, an indigenous group that live between the Amaparí and Jarí rivers in the Brazilian Amazon. The history of this group is permeated by intensive relations of plants interchange among Wajãpi subgroups, other Indians groups and, recently, with non-indigenous groups. The trade of cultivated plants has an important role in the life of the Wajãpi. Based on research on native classification systems of cultivated plants utilized by the Wajãpis, I recontruct the dynamics and patterns of social relations unveiling a complex network of trade of cultivated plants as well as of the knowledge associated with them. These cultivars and this knowledge are so highly valued precisely due to their sociological origins, as they put in motion this network of exchanges.
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| Tipití 6 (1-2) | ||