As pripriocas: seus aromas e suas estruturas

Almeida, Samuel

doi:10.1590/s1981-81222010000100015

Cited by 6 publications

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“…The relationship between several western Amazonian societies and domesticated sedges (Cyperaceae) has long intrigued travelers, missionaries, anthropologists, and ethnobotanists (Bennett 1992;Caballero-Serrano et al 2019;Ferrero 1966;Giovannini 2015;Lewis et al 1987;Luziatelli et al 2010;Milliken et al 1999;Shepard 1998;Tessmann 1930;Valadeau et al 2010;Vickers 1976;Weiss 1969). Called piri-piri in local Amazonian Spanish and priprioca in local Amazonian Portuguese (Almeida 2010), sedges have been domesticated by native groups in Western Amazonia for non-dietary reasons (Lewis et al 1987;Milliken et al 1999;Plowman et al 1990;Tournon et al 1998). In many indigenous Amazonian groups the domestication process is entangled with the mythical origins of these plants (Cipolletti 1988;Rojas 1997Rojas , 2014Tournon et al 1998).…”

Section: Introductionmentioning

confidence: 99%

The Relationship between a Western Amazonian Society and Domesticated Sedges (Cyperus spp.)

et al. 2020

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The article discusses the relationships between the Ashaninka people from Peruvian Amazonia and the domesticated sedges (Cyperus spp.) cultivated in almost every Ashaninka home garden, and mostly exchanged within family circles. An over-differentiation phenomenon is observed, in which four species of Cyperus correspond to 86 folk species. The names of folk species are formed by secondary lexemes, composed of a semantically active constituent and a generic suffix (i)benki. The names contain mnemonic cues to differentiate otherwise morphologically similar plants, and their meanings correspond to Ashaninka ontological categories, thus revealing many levels of connectivity between them and non-humans. The wide scope of specific uses (approx. 60 registered) assigned to Cyperus spp. is only partly supported by phytochemicals and ergot alkaloids in the fungus-infested sedges. The key to understanding the ibenki’s (Cyperus) agency lies in local cosmologies, in which domesticated sedges are viewed as plant-persons and kin. The Ashaninka are engaged in producing the bodies of their kin, the ibenki. Simultaneously, ibenki are powerful allies in restoring harmonious social relations and protecting people against the intentional actions of other humans and non-humans.

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