Políticas nativas contemporáneas, chamanismo y proyectos de desarrollo entre los tanimuca y macuna del Bajo Apaporis (Amazonía colombiana)

Franky, Carlos E; Rubio, Dany Mahecha

doi:10.17533/udea.boan.v33n55a05

Cited by 9 publications

(18 citation statements)

References 12 publications

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“…We researched seven ecological calendars: three from the Middle Caquetá region in Colombia: Nɨpodɨmakɨ (Makuritofe and Castro 2008);Féenemɨna'a (Cárdenas Carrillo,Venegas and De Vengoechea, unpubl. data), and Andoque (Andoque and Castro 2012;Estrada Añokazi 2018); two Murui Mɨnɨka calendars from the Igaraparaná region (Henao and Farekatde (2013); García 2018); and two calendars from the Mirití-Paraná river region: Yukuna (Guhl 2018) and Tanimuka (Franky 2004). 1 Makuritofe and Castro (2008) is a booklet 1 The Nɨpodɨmakɨ and Murui Mɨnɨka speak two different dialects of Murui, a language and ethnic group formerly known as "Witoto" (see Agga Calderón et al 2019;Echeverri 2022, for an explanation of the change of ethnonyms).…”

Section: Ecological Calendarsmentioning

confidence: 99%

“…53(2) 2023: 177 -186 ACTA AMAZONICA their duration is shorter than the main, more extended dry season (García 2018). The first false dry season is called "season of the worms'', among the indigenous groups of the People of the Center 2 (Makuritofe and Castro 2008; Andoque and Castro 2012), or "season of the cicadas'' for the groups living in the Mirití-Paraná River basin (Yukuna, Matapí, Letuama, and Tanimuka) (Franky 2004;Guhl 2018).…”

Section: Wet-dry Transition: Season Of the Wormsmentioning

confidence: 99%

“…Three of us (Cárdenas Carrillo, Venegas and De Vengoechea) carried out ethnographic research in the Middle Caquetá region in the southeastern Colombian Amazon in 2018-2019, resulting in the compilation of the ecological calendar of the Féenemɨna'a ethnic group (formerly known as Muinane). We also collected information from calendars of six other indigenous groups in the regions of the Middle Caquetá, Igaraparaná and Mirití-Paraná (Franky 2004;Makuritofe and Castro 2008;Andoque and Castro 2012;Henao and Farekatde (2013); Estrada Añokazi 2018; García 2018;Guhl 2018). They all coincide in relating hydrological cycles with a variety of ecological phenomena such as the phenology of wild and cultivated plant species, the reproduction of fish and terrestrial vertebrates, and insect diversity.…”

Section: Introductionmentioning

confidence: 99%

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Indigenous ecological calendars and seasonal vector-borne diseases in the Colombian Amazon: an intercultural and interdisciplinary approach

et al. 2023

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Traditional ecological knowledge of indigenous groups in the southeastern Colombian Amazon coincides in identifying the two main hydrological transition periods (wet-dry: August-November; dry-wet: March-April) as those with greater susceptibility to disease in humans. Here we analyze the association between indigenous knowledge about these two periods and the incidence of two vector-borne diseases: malaria and dengue. We researched seven “ecological calendars” from three regions in the Colombian Amazon, malaria and dengue cases reported from 2007 to 2019 by the Colombian National Institute of Health, and daily temperature and precipitation data from eight meteorological stations in the region from 1990-2019 (a climatological normal). Malaria and dengue follow a seasonal pattern: malaria has a peak from August to November, corresponding with the wet-dry transition (the “season of the worms” in the indigenous calendars), and dengue has a peak in March and April, coinciding with the dry-wet transition. Previous studies have shown a positive correlation between rainfall and dengue and a negative correlation between rainfall and malaria. However, as the indigenous ecological knowledge codified in the calendars suggests, disease prediction cannot be reduced to a linear correlation with a single environmental variable. Our data show that two major aspects of the indigenous calendars (the time of friaje as a critical marker of the year and the hydrological transition periods as periods of greater susceptibility to diseases) are supported by meteorological data and by the available information about the incidence of malaria and dengue.

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Section: Ecological Calendarsmentioning

confidence: 99%

Section: Wet-dry Transition: Season Of the Wormsmentioning

confidence: 99%

Section: Introductionmentioning

confidence: 99%

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Indigenous ecological calendars and seasonal vector-borne diseases in the Colombian Amazon: an intercultural and interdisciplinary approach

et al. 2023

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“…The original multifamilial use of the maloca has been largely lost. However, as Franky and Mahecha Rubio (2018: 82–83) denote for groups including the Yukuna and the Makuna, the maloca continues to perform as an essential basis for social, ritual, and political exchange. While the inherited complex history and recent urban migrations have led to significant blurring of the original architectural distinctions between and within (status-rank connotations) the ethnic groups here under discussion, understanding these shared and unique original characteristics and expressions opens paths to understanding the processes and transformations of current and future malocas in the region in their ritual and political roles.…”

Section: Introductionmentioning

confidence: 99%

“…It does so by exploring whether the palm-weave cladding has been critical for shaping the plural agency of the multifamily unit and the expression of unique cosmological visions of each community and political role of each ethnic group or whether these are rather outside assumptions of a given architectural culture. This inquiry is situated within the context of a growing loss of the core material ethos of the palm-weave craft in the region since the latter half of the 20th century (Barclay et al, 2014: 343; Franky and Mahecha Rubio, 2018: 82–83; Martin Brañas and Torres, 2014; Riaño Umbarila, 2003: 202).…”

Section: Introductionmentioning

confidence: 99%

The Northwestern Amazon malocas: Craft now and then

Gutiérrez

2019

Journal of Material Culture

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In the Northwestern Amazon, resilience in construction has been traditionally conceived as a capacity for social, climatic, and spatial adaptability. Through methods of seasonal reconstruction based on lightweight enclosures made mainly from palms, vernacular housing, or malocas, in the region have proven efficient from environmental, human comfort, and cultural perspectives. Intricately woven palms, layered to shape roofs and walls, form enclosures that repel water, insulate heat, and reflect light while embodying specific projections of the body in space as the basis of unique cosmological perspectives of spatial organization. The palm-weave is the very root of the construction ethos of Northwestern Amazon housing. In the last few decades, these complex woven enclosures have been progressively replaced with industrial panels made of materials such as galvanized steel or cement, simply because of their low economic cost and availability. The loss of the palm-weave in roof-walls is not a mere replacement but a supplantation of material culture and has profound environmental, human comfort, and social implications. In a context where resilience has been shaped cognitively and physically through a plant-based material culture of adaptability, what is the extent of a potential craft disruption? The supplantation of the palm-weave technical practice implies a loss of social engagement in a craft that has defined an understanding of belonging and inhabitation. This article addresses how the geometric, scale, and spatial characteristics originating from the distinctive palm-weave craft of the Western Amazon malocas of the Bora, Miraña, Muiname (Witoto), Murui (Witoto), Yukuna, Tikuna, and Makuna groups perform as a living entity. By questioning the differences between craft preservation vis-à-vis reclamation, the author explores the specific architectural and social characteristics that are locally valued in the inherited craft to create a path for discussing future generations of palm-weave in the Northwestern Amazon.

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>i<Kai-ya-ree>/i<: uma aproximação às máscaras no contexto das danças indígenas na Amazônia Colombiana

Mojica

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Quero começar agradecendo a todos os amigos que conheci durante meus anos de trabalho no baixo Caquetá, no baixo rio Putumayo e no Solimões. A todos aqueles que guiaram meus passos, me ensinaram com infinita paciência e me acolheram em suas casas.Agradeço especialmente a Rodrigo Yukuna e sua família, por cuidarem de mim desde que os conheci em 2016, por me contarem sobre os bailes, pelas noites de mambeadero, pelos cantos, pelas viagens em peque-peque pelo rio Mirití-Paraná, por ser a inspiração desta pesquisa. A Raúl Yukuna e sua esposa Ángela Flórez por me receberem em sua casa em Letícia, a Jaime Yukuna por todos os cantos e as narrativas em meio ao som do pilão e da fumaça do tabaco, a Fermín Yukuna e sua família pela generosidade com a qual me trataram durante o tempo que estive em sua maloca, a Elías Yukuna e Edgar Tanimuka, por compartilharem seus conhecimentos e suas estórias comigo. Depois de alguns anos trabalhando sem parar, já acostumada com o ritmo da floresta, a vida nas comunidades e os percursos cotidianos pelos rios, voltar para a universidade foi um grande desafio. É por isso que quero agradecer ao Pedro Cesarino por todos os cuidados que teve desde minha chegada a São Paulo, por acompanhar todo este processo, pela escuta atenta, pelas leituras minuciosas dos meus textos e pela paciência. Sem sua ajuda, este trabalho não teria sido possível. Da mesma forma, quero agradecer aos professores do departamento de Antropologia Social, com os quais tive a maravilhosa oportunidade de retomar o ritmo das leituras e da escrita, conhecer novos debates e pensar a antropologia sob outras perspectivas. Neste ponto, gostaria de agradecer especialmente aos membros das bancas tanto do Exame de qualificação quanto da defesa, às professoras Sylvia Caiuby e Marina Vanzolini e aos professores Luis Cayón e Edson Matarezio. Agradeço profundamente pela generosidade de suas contibuições e sugestões, pelo dialogo instigante tecido ao longo deste processo de pesquisa e pela apertura de novos caminhos e questões sobre as quais continuarei refletindo durante minha trajetória profissional.No meio das condições excepcionais impostas pela pandemia que vivemos e dos múltiplos reajustes que esta investigação sofreu, agradeço a Yuri Werner, Jardel Santos e Leandro Sousa, colegas da turma, assim como ao grupo de orientação, por todas as conversas e trocas de ideias, por tornar o trabalho menos solitário durante o tempo que estivemos isolados.São os afetos aquilo que nos sustenta e nos faz crescer, nesse sentido, me sinto profundamente grata por todo o amor que tem me abrigado ao longo desses anos, pois mesmo estando longe de casa, não tenho me sentido sozinha. Uma quantidade inumerável de abraços, risadas, passeios e trocas afetuosas têm feito parte dos meus dias. Agradecimento infinito à

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Políticas nativas contemporáneas, chamanismo y proyectos de desarrollo entre los tanimuca y macuna del Bajo Apaporis (Amazonía colombiana)

Cited by 9 publications

References 12 publications

Indigenous ecological calendars and seasonal vector-borne diseases in the Colombian Amazon: an intercultural and interdisciplinary approach

Indigenous ecological calendars and seasonal vector-borne diseases in the Colombian Amazon: an intercultural and interdisciplinary approach

The Northwestern Amazon malocas: Craft now and then

>i<Kai-ya-ree>/i<: uma aproximação às máscaras no contexto das danças indígenas na Amazônia Colombiana

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