The Acre Territory and the Caoutchouc Region of South-Western Amazonia

Church, George Earl

doi:10.2307/1776006

Cited by 3 publications

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“…As we can see from this quote, it is not only humans who are the owners and protectors of biocultural heritage, such ownership goes beyond the human, as nonhumans are the crucial actors in protecting it. Such an understanding contrasts with settler colonizers' thinking, who brought with them the idea of private human ownership (see, for example, Church, 1904). 8 On the contrary, ancient shaman spirits and indicator animals, as presented in the previous section, are in fact real persons, and so the previous generations are still active in the protection and control of the communities' cultural heritage and well-being.…”

Section: Ownership Of the Apurinã Biocultural Heritage-beyond Humansmentioning

confidence: 93%

Ancestors’ times and protection of Amazonian Indigenous biocultural heritage

Virtanen

2019

AlterNative: An International Journal of Indigenous Peoples

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This article discusses how for the Apurinã community in Brazil, the relationships with certain places and nonhuman entities actually co-produce biocultural heritage. This involves not only storytelling, care, and respect, but also avoidance, and thus shows specific intergenerational ways of managing and relating to the land. Here I will especially address Apurinã ancestral forest and historical places, and the experiences and knowledge that they trigger, including stories of Apurinã ancestors, core values, ways of relating in the communities, as well as preferred ecological practices passed down through the generations. Besides the current Apurinã community, their biocultural heritage is shared and protected by various nonhuman actors who are its true owners. The ontological dimension of the Amazonian biocultural heritage also involves a temporal aspect, as the nonhuman entities contributing to its production can be activated and interacted with from different times, from the distant past to present times. Finally, this article discusses how international cultural laws protect such an understanding of the biocultural heritage, and shows that they offer insufficient space for nonhuman actors in biocultural heritage protection.

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Section: Ownership Of the Apurinã Biocultural Heritage-beyond Humansmentioning

confidence: 93%

Ancestors’ times and protection of Amazonian Indigenous biocultural heritage

Virtanen

2019

AlterNative: An International Journal of Indigenous Peoples

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The Empire Builders: A History of the Bolivian Rubber Boom and the Rise of the House of Suárez

Fifer¹

1970

J. Lat. Am. Stud.

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Fascination with the history of the South American rubber boom never wanes. Its innate dramatic quality, the extraordinary touches of the bizarre which spice its narrative, and the ironic blend of climax and catastrophe which distinguish almost every aspect of its development have all proved sufficient guarantee against oblivion. Drawn by the curiosity of circumstances such as these, travellers have since penetrated the region to see for themselves the remains of former prosperity, and to marvel upon the strangely assorted flotsam of that great economic bonanza still left littered along the banks by the boom's swiftly retreating tide. A journey along the South American ‘rubber rivers’ is likely to tempt even the most phlegmatic observer to philosophize upon the vagaries of fortune in general—and upon Amazonia's experiences in particular.

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Economía política del caucho en el Perú: una aproximación bibliográfica

Pennano¹

1978

Apuntes

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The Acre Territory and the Caoutchouc Region of South-Western Amazonia

Cited by 3 publications

References 0 publications

Ancestors’ times and protection of Amazonian Indigenous biocultural heritage

Ancestors’ times and protection of Amazonian Indigenous biocultural heritage

The Empire Builders: A History of the Bolivian Rubber Boom and the Rise of the House of Suárez

Economía política del caucho en el Perú: una aproximación bibliográfica

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