Redalyc.Historical Complexity of Myth: in Search of the Genesis of the Whip
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Gm and Km Allotypes in Wayampi, Wayana and Emerillon Indians from French Guiana
L ANNALS OF HUMAN BIOLOGY, 1994, VOL.'.21, NO. 4, 335-345 Gm and Km allotypes in Wayampi, Wayana and Emerillon Indians from French Guiana J. M. DUGOUJONP,E. GUITARDP,M. T. SENEGAS?,P. GRENANDSand E. BOIS* TCentre de Recherches sur le Polymorphisme Génétique des populations humaines, Toulouse, France $Département Société, Urbanisme, Développement, Paris, France *Unité de Recherches d'Epidémiologie Génétique, Paris, France Received 16 April 1993; revised II November 1993 Summary. We have studied 506 Amerindians from three French Guiana groups: 194 Wayampi, living in Trois-Sauts, and 100 in the Camopi area; 47 Emerillon also living in the Camopi area and 165 Wayana on the Litani and Maroni rivers. All samples were tested for Glm(1,2,3,17), G3m(5,6,10,11,13,14,15,16,21,24,28) and Km(1) by the classical method of hemaglutination inhibition. The phenotype and haplotype distributions are presented and have been subjected to factorial correspondence analysis. Two Gm haplotypes are common: Gm1*37;21,28,and Gm1,2,17;21,28,but with an important variation in frequency. A rare haplotype, probably the result of a genetic anomaly: Gm1,17;21R>28,is frequent in the Emerillon (17%). These populations show no evidence of Black or Caucasian admixtures. 1. Introduction The allotypic markers of human immunoglobulins (Ig) are inherited differences located on the heavy chains of IgG (Gm), IgA (Am), IgE (Em) and light chain Kappa (Km). Each epitope is restricted to one of the IgG (IgGl, IgG2 and IgG3) or IgA (IgA2) subclasses and found on the constant regions (CHI, CH2, or CH3 domains). -
The Use of Amerindian Charm Plants in the Guianas Tinde Van Andel1* , Sofie Ruysschaert2, Karin Boven3 and Lewis Daly4
van Andel et al. Journal of Ethnobiology and Ethnomedicine (2015) 11:66 DOI 10.1186/s13002-015-0048-9 JOURNAL OF ETHNOBIOLOGY AND ETHNOMEDICINE RESEARCH Open Access The use of Amerindian charm plants in the Guianas Tinde van Andel1* , Sofie Ruysschaert2, Karin Boven3 and Lewis Daly4 Abstract Background: Magical charm plants to ensure good luck in hunting, fishing, agriculture, love and warfare are known among many Amerindians groups in the Guianas. Documented by anthropologists as social and political markers and exchangeable commodities, these charms have received little attention by ethnobotanists, as they are surrounded by secrecy and are difficult to identify. We compared the use of charm species among indigenous groups in the Guianas to see whether similarity in charm species was related to geographical or cultural proximity. We hypothesized that cultivated plants were more widely shared than wild ones and that charms with underground bulbs were more widely used than those without such organs, as vegetatively propagated plants would facilitate transfer of charm knowledge. Methods: We compiled a list of charm plants from recent fieldwork and supplemented these with information from herbarium collections, historic and recent literature among 11 ethnic groups in the Guianas. To assess similarity in plant use among these groups, we performed a Detrended Component Analysis (DCA) on species level. To see whether cultivated plants or vegetatively propagated species were more widely shared among ethnic groups than wild species or plants without rhizomes, tubers or stem-rooting capacity, we used an independent sample t-test. Results: We recorded 366 charms, representing 145 species. The majority were hunting charms, wild plants, propagated via underground bulbs and grown in villages. -
Study Abroad and the Environmental Imagination Michael D
Macalester International Volume 5 Landscape, Culture, and Globalization: Article 18 Views from Brazil Fall 12-31-1997 The Amazon: Study Abroad and the Environmental Imagination Michael D. Monahan Macalester College Follow this and additional works at: http://digitalcommons.macalester.edu/macintl Recommended Citation Monahan, Michael D. (1997) "The Amazon: Study Abroad and the Environmental Imagination," Macalester International: Vol. 5, Article 18. Available at: http://digitalcommons.macalester.edu/macintl/vol5/iss1/18 This Article is brought to you for free and open access by the Institute for Global Citizenship at DigitalCommons@Macalester College. It has been accepted for inclusion in Macalester International by an authorized administrator of DigitalCommons@Macalester College. For more information, please contact [email protected]. THE AMAZON: Study Abroad and the Environmental Imagination Michael D. Monahan In wildness lies the preservation of the world. —Henry David Thoreau It is said that Francisco de Goya y Lucientes (1746 – 1828), the masterful Spanish painter, believed that el tiempo también pinta (time also paints). He was concerned, no doubt, with how the changing sensibilities of society and of observers of art might influence how his paintings were interpreted. But he was also, perhaps, suggesting something of much larger import: the great impact that the passage of time can have on intellectual currents and on the evolution of thinking, including human conceptions of being, perceptions of nature, and the dynamic interplay between reason and the creative imagination. One might also imagine that “space paints” so that, for example, while our nat- ural surroundings are interpreted, understood, and expressed in a particular way here, they may well hold a very different mean- ing there. -
Ejisdc (2013) 58, 2, 1-22 1
EJISDC (2013) 58, 2, 1-22 1 PARTICIPATORY MAPPING WITH INDIGENOUS COMMUNITIES FOR CONSERVATION: CHALLENGES AND LESSONS FROM SURINAME Sara O. I. Ramirez-Gomez Greg Brown Conservation International Suriname University of Queensland Suriname Australia [email protected] [email protected] www.landscapevalues.org Annette Tjon Sie Fat Independent Consultant Suriname [email protected] ABSTRACT The indigenous peoples of Southern Suriname depend on landscape services provided by intact, functioning ecosystems, but their use and reliance on natural landscapes is not well understood. In 2011, Conservation International Suriname (CIS) engaged in a participatory GIS (PGIS) mapping project to identify ecosystem services with the Trio and Wayana indigenous peoples living in five villages in Southern Suriname. The PGIS project involved a highly remote and inaccessible region, multiple indigenous peoples, villages with different perceptions and experiences with outsiders, and a multitude of regional development pressures. We describe the PGIS project from inception to mapping to communication of the results to the participants with a particular focus on the challenges and lessons learned from PGIS project implementation. Key challenges included decoupling the PGIS process from explicit CIS conservation objectives, engaging reluctant villages in the project, and managing participant expectations about project outcomes. Lessons learned from the challenges included the need to first build trust through effective communication, selecting initial project locations with the greatest likelihood of success, and to manage expectations by disclosing project limitations with the indigenous communities and external parties. Keywords: Participatory GIS, PGIS, Conservation, Indigenous, Trio, Wayana 1. INTRODUCTION Indigenous peoples have long depended on natural environments with the understanding that biological diversity is essential to the ecological services on which they depend. -
Deconstructing the Amerindian Kaleidoscope
CHAPTER 4 Movement through Time in the Southern Guianas: Deconstructing the Amerindian Kaleidoscope Eithne B. Carlin and Jimmy Mans The life of a person is the sum of his tracks. The total inscription of his movements, something that can be traced out along the ground. And the life course of a people, the totality of their ways, conventions, and con- ventionally encountered situations, is the sum of its ‘tracks’, the trails over its country along which experience is measured out. (Wagner 1986: 21) 1 Introduction The immense linguistic diversity in Suriname had already existed for thousands of years before the European outthrust to the Americas. Different Amerindian groups had been present and moving around vast areas of Suriname and in and out of the neighbouring countries at a time when the borders of these present- day states did not exist as we know them today.1 After, or despite, colonisation by successive groups of Europeans, the fluidity of the frontiers remained for the Amerindians and led at any given moment in time to shifting constella- tions of population make-up within each of the three modern nation-states Guyana, Suriname, and French Guiana, and the contiguous areas of Venezuela and Brazil. In his influential ‘Individual and Society’ from 1984, Peter Rivière describes how Amerindian settlements in the Guianas seem to disintegrate and re-assemble in another location in like fashion, a process to which he cau- tiously ascribes the metaphor of a kaleidoscope. The key concept behind this Amerindian kaleidoscope appears to be the mechanism of residential mobil- ity. Mobility here is defined as the sum of all movements (see Wagner 1986: 21; Ingold 2009: 36–37) and movement is regarded as any shifting from one location to another, as an interaction with the landscape, whether this be inci- dental, repetitive, or stable. -
Indigenous and Tribal Peoples of the Pan-Amazon Region
OAS/Ser.L/V/II. Doc. 176 29 September 2019 Original: Spanish INTER-AMERICAN COMMISSION ON HUMAN RIGHTS Situation of Human Rights of the Indigenous and Tribal Peoples of the Pan-Amazon Region 2019 iachr.org OAS Cataloging-in-Publication Data Inter-American Commission on Human Rights. Situation of human rights of the indigenous and tribal peoples of the Pan-Amazon region : Approved by the Inter-American Commission on Human Rights on September 29, 2019. p. ; cm. (OAS. Official records ; OEA/Ser.L/V/II) ISBN 978-0-8270-6931-2 1. Indigenous peoples--Civil rights--Amazon River Region. 2. Indigenous peoples-- Legal status, laws, etc.--Amazon River Region. 3. Human rights--Amazon River Region. I. Title. II. Series. OEA/Ser.L/V/II. Doc.176/19 INTER-AMERICAN COMMISSION ON HUMAN RIGHTS Members Esmeralda Arosemena de Troitiño Joel Hernández García Antonia Urrejola Margarette May Macaulay Francisco José Eguiguren Praeli Luis Ernesto Vargas Silva Flávia Piovesan Executive Secretary Paulo Abrão Assistant Executive Secretary for Monitoring, Promotion and Technical Cooperation María Claudia Pulido Assistant Executive Secretary for the Case, Petition and Precautionary Measure System Marisol Blanchard a.i. Chief of Staff of the Executive Secretariat of the IACHR Fernanda Dos Anjos In collaboration with: Soledad García Muñoz, Special Rapporteurship on Economic, Social, Cultural, and Environmental Rights (ESCER) Approved by the Inter-American Commission on Human Rights on September 29, 2019 INDEX EXECUTIVE SUMMARY 11 INTRODUCTION 19 CHAPTER 1 | INTER-AMERICAN STANDARDS ON INDIGENOUS AND TRIBAL PEOPLES APPLICABLE TO THE PAN-AMAZON REGION 27 A. Inter-American Standards Applicable to Indigenous and Tribal Peoples in the Pan-Amazon Region 29 1. -
DOCUMENTARY INFORMATION ABOUT the SURINAM WAMA OR AKURIO INDIANS (With 4 Photographs)
D. C. GEIJSKES DOCUMENTARY INFORMATION ABOUT THE SURINAM WAMA OR AKURIO INDIANS (with 4 photographs) INTRODUCTION In 1968 renewed contact was made with a group of primitive nomadic Indians living in the south-eastern corner of Surinam. Their existence was discovered thirty years ago during the Southern Border Expedition of 1937 (VAN LYNDEN, 1939). One year later a special expedition was organized under the leadership of Father W. AHLBRINCK (1956), a linguist and a well-known expert on Carib Indians in Surinam. AHLBRINCK spent more than six months in the field for the purpose of studying these stone age Indians, but contact was made for one day only. For a long time this or a related tribe was known as Wayarekoelé Indians by the other upland Indians and by the Bush Negroes living along the Tapanahoni River, who dreaded them because of their aggressive attitude. As AHLBRINCK has pointed out, the Wayare- koelé tribe became extinct, probably during the fights they had with French gold raiders. The last member, a woman named MALAWNI, died in 1938 on the way back from the Lawa to her native soil. New contacts with these mysterious Indians were made in 1968 by Wayana Indians when paddling down the Waremapan Creek, a tributary of the Litani River in its upper course. After this was reported, ANDRE COGNAT, a French journalist and schoolmaster, and later on IVAN L. SCHOEN and other American members of the West Indies Mission working with the Wayanas and Trios in Surinam, came to that spot to contact the unknown Indians. They succeeded during two different trips. -
Palikur, Pa'ikwaki, Arawak (Capiberibe) 1.2 ISO Code
1. Description 1.1 Name of society, language, and language family: Palikur, Pa’ikwaki, Arawak (Capiberibe) 1.2 ISO code (3 letter code from ethnologue.com): Plu (Lewis) 1.3 Location (latitude/longitude): Latitude: 3.0degrees North – 3.45; Longitude: 51 degrees West (Dryer) Occupy the Northern part of Brazil along the border with French Guiana, this is part of the Uaca Indigenous Area I and II (Capiberibe) and have a population of 500 inside of French Guiana (Lewis) 1.4 Brief history: Large webbing of clans including about eighteen clans in all were present at the height of their population, seven or eight remain today. Each of the clans was said to have their own language; however, there was one overall language that would be seen in today’s linguistically sense as the formal language for their family. This universal language was called the Kiaptunka which directly means in Pa’ikwene “the language of respect.” In this time period, this language was mainly used by the village chiefs during ceremonies and meetings. (It is still being used today by shamans in certain song performances at dance and cashiri-drinking events). (\) In early 16th century (early 1500s), is when the first contact is thought to have been made with the Palikur by Vicente Yanez Pinzon. He originally said he found the land of the “Paricura.” (EVERYCULTURE.COM MAKE CITATION) They moved from the original surroundings at the mouth of the Amazon further into French Guiana but maintained the idea of their “home land” being the Aukwa, which encompassed the area between and around the Cassipore Rivers and the Urucaua. -
Le Fidèle Apatou in the French Wilderness In: New West Indian Guide
K. Bilby The explorer as hero: Le Fidèle Apatou in the French wilderness In: New West Indian Guide/ Nieuwe West-Indische Gids 78 (2004), no: 3/4, Leiden, 197-227 This PDF-file was downloaded from http://www.kitlv-journals.nl Downloaded from Brill.com10/04/2021 06:30:31AM via free access KENNETH BlLBY THE EXPLORER AS HERO: LE FIDELE APATOU IN THE FRENCH WILDERNESS For a brief spell during the closing years of the nineteenth century, a South American Maroon named Apatu became the toast of France, at least that portion of the French public that thrilled to the pages of Le Tour du Monde, a popular adventure series that inspired the likes of Jules Verne.1 Hailing from the borderlands between French and Dutch Guiana, a part of the Amazon basin that was still only nominally under the control of the two competing European powers that had laid claim to the area, Apatu had joined forces with the French explorer Jules Crevaux. In doing so, he had caused alarm among his own people, the Aluku, who continued to regard whites with great suspicion. Over a period of several months, Crevaux and Apatu had penetrated rivers and forests that had yet to appear on European maps; by the time they arrived at the mouth of the Amazon River in Brazil, they had also cemented a friendship that was to bring them together for a number of other journeys over the next few years, a friendship that would last until Crevaux's death in 1882.2 By Crevaux's own account, Apatu had not only 1. -
People Profiledetail Report
Profile Year: 2005 People and Language Detail Report Language Name: Akurio ISO Language Code: ako The Akurijo of Suriname and Brazil The Akurijo were originally a distinct nomadic ethnic group that has been largely assimilated into the Trió culture. In the late 1970s, they could only be found in one Trió village, but today they have settled in at least three Trió villages in Suriname. Occasionally, they can be found in Trió villages in north Brazil with Triós that have traveled there for one reason or another. There are also a couple of Akurijo now living among the Wayanas to the east, and a couple living and working in the capital city of Paramaribo. Life among the Trió is dramatically changing the Akurijo culture. Ethnic Akurijos have been observed speaking Trió among themselves even in the privacy of their own homes. And they are even beginning to intermarry as a few Akurijo women are known to have married Trió men. Those living among the Wayana were observed speaking the Wayana language. There may be 60 or so Akurijos that still speak Akurijo. There are churches in most of the Trió villages both in Suriname and in north Brazil. These are Trió churches, but other tribes are represented. Sometimes Wayana, sometimes Aparai, Waiwai, Wapashana, Ketuweina, and others. Usually there is a mix of languages in the services, at least as far as the singing is concerned, and quoting of memorized scriptural portions as part of the service. But none of this is done in Akurijo. There are a few traveling missionaries who minister to the Trió and therefore Primary Religion: the Akurijo. -
Jules Creveaux Mártir De Las Exploraciones Francesas En Latinoamerica
Notas de Astronomía en Latinoamérica Jules Creveaux Mártir de las exploraciones francesas en latinoamerica Edgardo Ronald Minniti Morgan Premio H.C. Pollock 2005 Miembro de la Red Mundial de Escritores en Español Concejero de la revista Universo – historiadelaastronomía.wordpress.com – HistoLIADA – Lidea Jules Creveaux - Web En nuestras notas sobre astronomía militar fuimos dejando detrás muchos hechos supuestamente menores, para brindar una situación panorámica del acontecer, que permitiera al lector tener una visión general de las relaciones de intereses internacionales que apoyados en la ciencia, proyectaban su accionar en busca de la preminencia abierta o solapadamente. Campañas exploratorias lanzaban los países en competencia, para afianzar su influencia, recoger información que les permitiera una programación adecuada de su accionar en la búsqueda de materias primas o mercados. El conocimiento del terreno facilitaba esa labor que llevaban adelante tanto en Africa, Asia, como en Suramérica y el Pacífico, apoyándose en una práctica intensiva de la geodesia astronómica, necesaria para la determinación de posiciones y elaboración de cartas adecuadas para moverse con economía de esfuerzos y seguridad. Quienes se movían en tal sentido y con esos objetivos, eran astrónomos iniciados, geodestas consumados. Como en la anterior nota, este es otro caso de marinos franceses que recorrieron latinoamérica con fines “exploratorios”; integraba el grupo de los que bien podemos denominar sin temor a equívocos “del Almirante Mouchez”, como Beuff, -
Toward an Epidemiology of Ritual Chants
TOWARD AN EPIDEMIOLOGY OF RITUAL CHANTS Pierre Déléage Translated by Matthew Carey Abstract: This article develops an epidemiological approach to the analy- sis of ritual discourse, comparing three distinct genres of Amazonian ritual chants: Wayana, Sharanahua, and Ingarikó. The aim is not to iden- tify the inherent properties of chants, nor to establish ideal types of ritual context (initiation, shamanism, prophetism), but to analyze the different factors affecting the stabilization of the heterogeneous elements of ritual traditions. First, I identify the different procedures (order transfer, parallel- ism, intersemioticity, and inscription) that stabilize content. Then, assum- ing that the spread of ritual chants depends on an institutional apparatus, I explore the chants’ rules of distribution and the types of legitimizing authority involved. Finally, I show how the combined analysis of these different factors offers us a new way of understanding ritual innovation. Keywords: Amazonia, Ingarikó, oral traditions, prophetic movements, ritual discourse, shamanism, Sharanahua, Wayana October 1964. Tïlïwe village on the Upper Maroni river, French Guyana. Pala- naiwa, a Wayana chief, decides to organize a major initiation ritual known as a maraké. Opoja, chief of a neighboring village called Tïpïti, accepts the invita- tion. The two communities then pool their efforts and conduct the four-month ceremony together. Several young men and two girls are of the age to undergo this obligatory initiation. Henceforth, they are to respect a number of taboos: they must avoid a long list of foodstuffs, abstain from all sexual activity, stay away from fire, and avoid casting stones into the river. Dances are held at regu- lar intervals, and the novices are obliged to participate.