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Music, Plants, and Medicine: Lamista Shamanism in the Age of Internationalization

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Music, Plants, and Medicine: Lamista Shamanism in the Age of Internationalization MUSIC, PLANTS, AND MEDICINE: LAMISTA SHAMANISM IN THE AGE OF INTERNATIONALIZATION By CHRISTINA MARIA CALLICOTT A DISSERTATION PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY UNIVERSITY OF FLORIDA 2020 © 2020 Christina Maria Callicott In honor of don Leovijildo Ríos Torrejón, who prayed hard over me for three nights and doused me with cigarette smoke, scented waters, and cologne. In so doing, his faith overcame my skepticism and enabled me to salvage my year of fieldwork that, up to that point, had gone terribly awry. In 2019, don Leo vanished into the ethers, never to be seen again. This work is also dedicated to the wonderful women, both Kichwa and mestiza, who took such good care of me during my time in Peru: Maya Arce, Chabu Mendoza, Mama Rosario Tuanama Amasifuen, and my dear friend Neci. ACKNOWLEDGMENTS This dissertation would not have been possible without the kindness and generosity of the Kichwa people of San Martín. I am especially indebted to the people of Yaku Shutuna Rumi, who welcomed me into their homes and lives with great love and affection, and who gave me the run of their community during my stay in El Dorado. I am also grateful to the people of Wayku, who entertained my unannounced visits and inscrutable questioning, as well as the people of the many other communities who so graciously received me and my colleagues for our brief visits. I have received support and encouragement from a great many people during the eight years that it has taken to complete this project. The amount of “informal knowledge” required for accessing higher education should not be underestimated. Without the counsel and encouragement of those who had gone before, especially Anna Zivian and Rob Schultheis, I would still be climbing ladders and painting houses in western Colorado. To that same end, I am grateful to the many esteemed scholars who answered my cold calls and emails and took the time to speak and correspond with me: Marlene Dobkin de Rios, Jonathan Hill, Anthony Seeger, Michael Brown, Benedict Colombi, Augusto Oyuela-Caycedo, and Robert Lemelson. I thank Peter Collings, who took a chance on a dark horse, rescued my graduate school application from the “reject pile,” and became my first advisor. I thank Sharon Abramowitz who gave me so much good advice over the years, both as an informal mentor and as a member of my committee. I thank Susan deFrance, Bette Loiselle, and Patricia Sampaio, who were all wonderfully supportive and provided or helped provide so many opportunities over the years. I thank the amazing staffers of the Department of Anthropology and the Center for Latin American Studies for their patience, kindness, and hard work. I want to send a special shout-out to Jonathan Hill, not only for his inspiring work but also for his kindness and generosity in mentoring and encouraging me, in reviewing my papers and application essays, in sharing his own scholarship, 4 and generally in leading the way toward a holistic study of shamanic music and ethnogenesis. I also thank Lynn Sikkink, as well as Wade Davis and his gracious wife Gail Percy for inspiring and encouraging me to pursue graduate studies in the first place. In Peru, I thank Lucho Romero and Girvan Fasabi for facilitating my entrée into the Kichwa communities of San Martín. I thank the federations CEPKA, FECONAKED, and FEPIKRESAM, their presidents Gider Sangama, Nerio Tapullima, and William Guerra, and the apu of Wayku, Juan Cachique, for providing official permission for my work to proceed. I thank Julissa Godos and Laura Volpi for their companionship and friendship, and especially Laura for finding me housing in Lamas and rescuing me from the oppressive heat and noise of Tarapoto. I thank Daniel Vecco for sharing his knowledge. I thank Chabu Mendoza and Enrique Paredes for kindly and selflessly housing and feeding me during much of my stay in Peru, and most remarkably, for doing so without remuneration. I thank Sarah Fein for allowing me to stay at her house in Lamas for much of the year. I thank the family of Crisóstomo Sangama Cachique, who welcomed me into their home during the Feast of Santa Rosa. I thank Elio Barbaran Tuanama, Fernando Tapullima Tapullima, and the fine people of Nauta for welcoming me into their community for the festival of the Día de los Difuntos, and Fernando and Segundo for carrying my recording contraption during the long hot parades while I took photos and notes. I thank Marco Sangama, with whom I look forward to co-publishing, for his help in transcribing and translating Kichwa song texts. I thank Grace Palacios Chavez for her help in translating difficult passages of San Martinense, as well as for her ongoing intellectual and professional companionship. Thanks also to John Hussein Rosenberg for the personal training on tools and techniques in field recording. 5 On a more personal level, I thank Herbert Quinteros for his generosity, kindness, and many years of friendship; I thank his mother Cora for hosting me during my first couple of trips to Tarapoto. I thank Sue and Rick, my gringo hippy compadres, who kept me company and put up with me during the most difficult months of my stay in Peru. I thank my beloved friends Peter Sangama and Jaime Doherty for their friendship and support, and for sharing all their knowledge and connections with such generosity. I also thank Gabriel Sangama for his kindness, service, and generosity. I send great thanks and love to my dear friend-from-afar, Katie Keller, who joined me early on this path and who has provided me with great support, friendship, and intellectual companionship—and who, among other things, introduced me to Maya Arce. I thank Maya Arce for being a dear friend and for always welcoming me with such hospitality. I thank the Telluride Ski and Snowboard School, particularly Noah Sheedy, Rich Grimes, and Doug Morrison, for their flexibility and support and for always welcoming me with open arms. And of course I thank my mother, Deana Harrison, and my step-mother, Pam Callicott, for their love and encouragement. Finally, I want to thank the members of my committee, Robin Wright, Simone Athayde, Larry Crook, Lance Gravlee, and especially my chair, Catherine Tucker, for the countless hours they spent reading and commenting on this lengthy dissertation and spurring me to make it worthy of the degree. I am blessed to have such esteemed and knowledgeable people on my team, and I am grateful for their willingness to support and guide me and my work. The research leading to this publication was funded by a variety of foundations and organizations, including the UF Department of Anthropology, the UF Tropical Conservation and Development Program, the UF Center for Latin American Studies, the Tinker Foundation, the US Department of Education, the Ruegamer Foundation, the Grinter Foundation, the Ford 6 Foundation, the Organization for Tropical Studies, the Polly and Paul Doughty Foundation, the UF Graduate School, the Firebird Foundation, and the National Institutes of Health (grant number S10 OD021758-01A1). 7 TABLE OF CONTENTS page ACKNOWLEDGMENTS ...............................................................................................................4 LIST OF TABLES .........................................................................................................................12 LIST OF FIGURES .......................................................................................................................13 LIST OF OBJECTS .......................................................................................................................15 LIST OF ABBREVIATIONS ........................................................................................................16 ABSTRACT ...................................................................................................................................17 CHAPTER 1 INTRODUCTION ..................................................................................................................19 Theoretical and Rhetorical Approach .....................................................................................21 Research Questions .................................................................................................................29 Methods ..................................................................................................................................30 Fieldwork and the Embodiment of Learning ..........................................................................39 Ethnomedicine or Exotica? .....................................................................................................48 Lamista Culture and the Diaspora of Lamista Shamanism ....................................................58 The Chapters ...........................................................................................................................65 A note on the terms “Lamista” and “Kichwa” ........................................................................69 2 ETHNOHISTORY OF THE KICHWA OF SAN MARTIN: FROM CONTACT THROUGH THE RUBBER BOOM ......................................................................................71 Overview .................................................................................................................................75 Origins of the Lamista: Legends of Chanka Ancestry ............................................................77 Cultural
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