. and E. Farias ( 2021 ), ‘ Bolsonaro, a “Pessoa Que Não Tem Valor” ’ [Bolsonaro, the ‘person who has no value’], Amazônia Real , 28 May , https://amazoniareal.com.br/bolsonaro-em-sao-gabriel-da-cachoeira/?fbclid=IwAR0O8YtL_WlOVDs2jY6aHhJK186
Indigenous Leadership, Anthropology and Intercultural Communication for COVID-19 Response in the Rio Negro Indigenous Territory, Brazilian Amazonia
Danilo Paiva Ramos, Alex Shankland, Domingos Barreto, and Renato Athias
Christian Modernisation in Amazonia
Emerging Materialism in Shuar Evangelicals’ Healing Practices
friend and true organic intellectual Daniel Serje for helping me to understand something of Christianity. 1 The names are pseudonyms. 2 In Amazonia, a limit case of animism are the spirit masters or ‘owners’ of game animals ( Costa 2017 ; Fausto 2008
Learning to See in Western Amazonia
How Does Form Reveal Relation?
in Amazonia. Symmetrical and Asymmetrical Relations in Amazonia In the 1980s and early 1990s, the theoretical debate in Amazonia turned around the opposition between approaches that privileged the role of predation (the so-called symbolic
Community Capacity Building
Transforming Amerindian Sociality in Peruvian Amazonia
Institute of Linguistics (SIL) which began over fifty years ago in Peruvian Amazonia. As I demonstrate from my historical research into this project, close reading of accounts of former SIL employees and my own fieldwork among a people called the Amahuaca
Competing for the Future
Play, Drama, and Rank in Amazonia
During a village's festival in 2013, the president of Ipiampats, a Shuar village in Ecuadorian Amazonia, presented trophies to the winners of the football tournament. 1 To my great surprise, after handing trophies to the teams’ captains, he
The wild inside out
Fluid infrastructure in an Amazonian mining region
Nestled in the hinterlands of Amazonia, informal gold mining continues largely unnoticed. The ‘wild’ landscapes that prospectors must negotiate in order to reach and work in these far‐flung mine sites consist of unruly forests, raging waterfalls and unpredictable waterways, locales that restrict and confound formal infrastructural development. In such terrains, prospectors must devise innovative ‘fluid infrastructures’ that allow the mine's continued existence against all odds. Local perceptions of the wilderness in these locales offer insights into remoteness not as regions untouched and inaccessible, but as intimately connected to the diffuse and manifold forms that global economies take. These are zones in which the wild is in fact turned inside out.
Feeding (and Eating)
Reflections on Strathern's 'Eating (and Feeding)'
Carlos Fausto and Luiz Costa
Drawing on Marilyn Strathern's comparative insights on eating and feeding, we explore the difference between giving food and eating together in Amazonia. These two elementary modes of alimentary life have often been conflated in the Amazonian literature. We distinguish between them by asking what these acts produce, what agentive capacities and perspectives they evince, and what kind of relationships they configure.
Is There Fortune in Greater Amazonia?
Peter Gow and Margherita Margiotti
In this article, the authors explore the meanings of fortune among two peoples of Greater Amazonia. Luck, chance, and destiny play little role in the ethnographic record of this extensive region, and it is worth asking why this should be so. Two ethnographic cases are presented—the Kuna of Panama and the indigenous people of the Bajo Urubamba River in Peruvian Amazonia. The first describes what the ethnographer finds instead of elaborated discourses of luck and destiny in the Kuna conception of the person, while the second examines why the people of the Bajo Urubamba do not make use of such notions, which they are aware of from neighboring Andean people. The article concludes by looking at wider correlates of the Greater Amazonian concept of luck and the person in forms of social transmission and subsistence choices.
Ontological Transformation among the Makushi
James Andrew Whitaker
When entering Surama Village in Guyana, one is met with the sight of a large totem pole standing in front of the village office. Amerindian societies in the Guianas (as well as those across broader Amazonia) have no history of making such objects
Toward an Epidemiology of Ritual Chants
Translator : Translated by Matthew Carey
explicit rules governing their transmission. Particular performances will ostensibly be aimed at inculcating initiates, and the transmission of magical spells in Amazonia is one clear example of this. These spells—used to cure minor ailments, help with the