“…Nonetheless, in spite of the unique Ayoreo's “allopoiesis” (p. 224) and the niceties of theoretical debate and labels, other ethnographies from the Chaco have traced similar transformations of indigenous ontologies and practices. Examples abound; to cite but a few: of the use of sympathetic magic of nonindigenous (e.g., Kidd ), of millenarianism and apocalyptic upheavals (e.g., Regehr ), of relational moral agencies (e.g., Grant ), and of ethnohistorical genealogies of places and memories (e.g., Richard ). In this sense, Bessire does not show much effort to dialogue with such ethnographies, and, where he does, he mostly concentrates to prove wrong the other “Ayoreologists.” This strategy is consistent with all the authors’ arguments and is perhaps indicative of the political economy of academia.…”