2014
DOI: 10.1111/aman.12090_43
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The Ecology of the Spoken Word: Amazonian Storytelling and Shamanism among the Napo Runa by Michael A. Uzendoski and Edith Felicia Calapucha‐Tapuy

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Cited by 6 publications
(7 citation statements)
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“…This mode of verbal and textual analysis and presentation strove to contextualize narratives, preserve their performative elements and transcribe the ineffable aspects of performance into the linear permanence of a written text. One might think of it as a transmutation of spoken verbal art and extralinguistic features into the textual conventions and script of the printed page (Jakobson 1959, 233;Moore 2013, 14;Tedlock 1987;Uzendoski & Calapucha-Tapuy 2012;Webster 2009). In tandem with this emphasis on recapturing performance, Hymes rejuvenated the performative vitality of narratives, which survive only in historical transcriptions and recordings, through a focus on structure (stanza, verse, line, etc.)…”
Section: Ethnopoeticsmentioning
confidence: 99%
“…This mode of verbal and textual analysis and presentation strove to contextualize narratives, preserve their performative elements and transcribe the ineffable aspects of performance into the linear permanence of a written text. One might think of it as a transmutation of spoken verbal art and extralinguistic features into the textual conventions and script of the printed page (Jakobson 1959, 233;Moore 2013, 14;Tedlock 1987;Uzendoski & Calapucha-Tapuy 2012;Webster 2009). In tandem with this emphasis on recapturing performance, Hymes rejuvenated the performative vitality of narratives, which survive only in historical transcriptions and recordings, through a focus on structure (stanza, verse, line, etc.)…”
Section: Ethnopoeticsmentioning
confidence: 99%
“…Runa is a self-designation of the cultural group sometimes known as the Amazonian Kichwa, Runa shimi being Kichwa for their language (Macdonald 1999;Muratorio 1991;White 2022). While research on Amazonian environmental anthropology (Kohn 2013;Uzendoski and Calapucha-Tapuy 2012;Leitão 2021;Torres et al 2015) and Runa environmental practices is growing (Benitez 2021;Bredero et al 2023;Coq-Huelva et al 2017;Dodaro 2022;Erazo & Jarrett 2018;Gari 2001;Guachamin-Rosero et al 2023;Heredia-R et al 2021;Vera et al 2019), studies explicitly focused on Runa or indeed any Amazonian Indigenous group's interactions with landesque capital or CWRs remain scarce (White 2022;White et al 2023). Depending on the source consulted Amazonian Kichwa speakers in Ecuador number between 60,000 to more than 150,000 (Uzendoski and Calapucha-Tapuy 2012).…”
Section: Study Sitementioning
confidence: 99%
“…One day, the Twins set a trap for their jaguar siblings and killed them, providing an apparently paradoxical solution: helping the humans and betraying the jaguar mother who had saved them. The jaguar is, therefore, both predator and prey, admired, imitated, and respected, as well as abhorred, hunted, and feared (Uzendoski & Calapucha-Tapuy 2012). Although feared, humans seek to connect with these felines because they provide wisdom and teach how to live in the jungle; in other Amazonian legends, they teach humans how to use fire and end up being stolen, as in the myth of Prometheus (Turner 2017).…”
mentioning
confidence: 99%