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Integration of Science and Indigenous Knowledge Through the Concept of Cultural-biogeochemical Energy: Application to Planning in Madidi National Park and Indigenous Territory of San José de Uchupiamonas by Patricia Cristina Quiroga Yañez A thesis submitted in partial fulfillment of the requirements for the degree of Master of Science in PROTECTED AREAS AND WILDLANDS MANAGEMENT Department of Renewable Resources University of Alberta © Patricia Cristina Quiroga Yañez, 2019 Abstract The study I present here is about Indigenous knowledge and its integration with science. The purpose of working with such integration, is to propose management principles for an area in the Bolivian Amazon that is both a national park and Indigenous territory—a double category area. The Tacana-Quechua people have been impacted by the colonial period and are currently witnessing the poor results of management plans born of international declarations and conventions. I assert that the dialogue in these organizations and institutions is insufficient and fails to include the Indigenous view of nature due to barriers that prevent understanding—for example, the history of humanity; animism; the medieval language of religion; superstitions and taboos; cultural symbols; paradigm and cosmovision; conservation; and sustainable development. Bolivian legislation regarding the environment has moved towards the Indigenous view of nature, so I conceived a management framework in accordance with the Quechua geometric representation of space, and proposed a new organization of scientific disciplines and academic fields of study that I called evolving disciplines. The principles that I have proposed (talk to Earth, respect in action, etcetera) are set out in that framework and aim at recovering, revitalizing, and preserving the knowledge of the original Tacana-Quechua ancestors for use and application in future planning in Madidi National Park and Indigenous Territory of San José de Uchupiamonas. I applied documentary analysis and the ethnographic method. I examined the work of V. Vernadsky because his concept of cultural-biogeochemical energy overcomes the duality of nature and culture; and his analysis of the geometric representation for two notions—the state of space, and the right-handedness and the left-handedness—are fundamental for understanding ii nature‘s reality, which is the common content between science and Indigenous knowledge. I researched the same notions in Quechua and Tacana traditions during my fieldwork in the Indigenous town of San José de Uchupiamonas, which is located in Madidi National Park in Bolivia—wherein the daily activities of residents and the activities of shamans preserve their knowledge. The Quechua people present a geometric representation of space in their textiles. This representation appears more complex in contrast to the representation of space than most scientists work with; it includes the Universe, the Earth, and the four human dimensions. I emphasize that it is not only the representation of reality that matters but also our interactions with it that can modify reality with the proper use of sounds. Thus, this representation becomes dynamic, ever changing, and mobile. There is a need to promote recognition of the scientific potential of Indigenous knowledge to contribute to human evolution that may lead to a great advance in knowledge hand in hand with science. This integration may take years or decades. There is a need for communication and interaction that, in addition to words and dialogue, also includes the further understanding of a conscious use of sound—this communication and interaction happens between the four human dimensions, the Earth, and the Universe. A future scientific challenge is to deepen the analysis of the concept of cultural-biogeochemical energy and see it as a force that is transforming the biosphere. iii Resumen ejecutivo El estudio que presento aquí trata sobre el conocimiento indígena y su integración con la ciencia. El propósito de trabajar con dicha integración es proponer principios de gestión para un área en la Amazonia boliviana que es al mismo tiempo un parque nacional y territorio Indígena, es decir es de doble categoría. La gente del pueblo Tacana-Quechua fue afectada por la colonia y actualmente está sobrellevando los malos resultados de los planes de gestión basados en declaraciones y convenciones internacionales. Afirmo que el diálogo en estas organizaciones e instituciones es insuficiente y no incluye la visión Indígena de la naturaleza debido a barreras conceptuales que impiden su comprensión, por ejemplo, la historia de la humanidad; animismo; el lenguaje medieval de la religión; supersticiones y tabúes; simbolos culturales; paradigma y cosmovision; conservación; y desarrollo sostenible. La legislación boliviana sobre el medio ambiente se ha movido hacia la visión Indígena de la naturaleza, lo cual me permitió concebir un marco de gestión de acuerdo con la representación geométrica del espacio quechua, y propuse una nueva organización de disciplinas científicas y campos de estudio que denominé disciplinas en evolución. Los principios que he propuesto (hablar con la Tierra, respeto en acción, etcétera) están establecidos en ese marco y apuntan a recuperar, revitalizar y preservar el conocimiento original de los ancestros del pueblo Tacana-Quechua para su uso y aplicación en la planificación futura en Parque Nacional Madidi y Territorio Indígena de San José de Uchupiamonas. Realicé análisis documental y utilicé el método etnográfico. Examiné el trabajo de V. Vernadsky porque su concepto de energía cultural-biogeoquímica supera la dualidad naturaleza versus cultura; y su análisis de la representación geométrica de dos nociones, el estado del iv espacio, y la preferencia dominante de derecha o izquierda, las mimas son fundamentales para comprender la realidad de la naturaleza, que es el eje común entre la ciencia y el conocimiento indígena. Investigué las mismas nociones en las tradiciones Quechua y Tacana durante mi trabajo de campo en el Pueblo Indígena de San José de Uchupiamonas, que se encuentra en el Parque Nacional Madidi en Bolivia, donde las actividades diarias de los pobladores y las actividades de los chamanes aun preservan su conocimiento. El pueblo Quechua tiene una representación geométrica del espacio en sus tejidos. Esta representación aparece más compleja en contraste con la representación del espacio con la que trabajan la mayoría de los científicos; incluye el Universo, la Tierra y las cuatro dimensiones humanas. Enfatizo que no solo la representación de la realidad es lo que importa, sino también nuestras interacciones con ella que pueden modificar la realidad con el uso adecuado del sonido. Así, esta representación se vuelve dinámica, siempre cambiante, y móvil. Existe la necesidad de promover el reconocimiento del potencial científico del conocimiento Indígena para contribuir a la evolución humana y llevar a un gran avance en el conocimiento humano de la mano con la ciencia. Esta integración puede llevar años o décadas. Existe una necesidad de comunicación e interacción que, además de las palabras y diálogos, también incluya una comprensión más profunda del uso consciente del sonido: esta comunicación e interacción ocurre entre las cuatro dimensiones humanas, la Tierra y el Universo. Un desafío científico futuro es profundizar el análisis del concepto de energía biogeoquímica cultural y comprenderlo como una fuerza que está transformando la biosfera. v Preface This thesis is an original work by Patricia Cristina Quiroga Yañez. The research project, of which this thesis is a part, received research ethics approval from the University of Alberta Research Ethics. Board, Project Name ―A NEW MANAGEMENT FRAMEWORK BASED ON THE CONCEPT OF BIOSPHERE DEVELOPED BY VERNADSKY FOR THE MADIDI NATIONAL PARK, BOLIVIA (An approach following the indigenous of nature)‖, No. Pro00069521, DATE Monday, March 19, 2018. vi Dedication To the male energy of my family: Rodolfo, my father who added what was missing in my past, future, and present. My three brothers Leo, my oldest brother from my father‘s side, Reynaldo whose force pushed me up in the most difficult moments, and Juan who never was born. They walk along with me on the right side of my space. Diego my fiancé, the emotional certainty of my sound. To the female energy of my family. Cristina Yañez Lazaro, my grandmother who migrated bravely from Potosí to the Yungas to survive the drought. Mercedes Yañez Villca, my mother and my example of strength to all adversities to continue life. They came before me to teach me the understanding of the feminine dimension. To the Tacana-Quechua shamans that preserved the knowledge of San José de Uchupiamonas: Juan Aliaga, Inocencio Cari, Reymundo Navi who shared with me powerful and humble understandings of the space they live in. To the ones that passed away but still are present for the legacy left in the memory of people as masters of the order in the forest and laws of nature. To the living jungle and the protective entities in the Madidi National Park who brought me there. vii They could not speak other languages nor share They could not read or write Because of that, they were called blind, deaf and dumb They were the indigenous peoples -Nicolás Pauccar- There is a general lack of self-awareness in society… Consequently, one has first to work on one‘s own character… Never to be afraid or ashamed to state an opinion and to complete your work once started… It is also necessary to have a wide ranging knowledge… Educate your mind, and familiarizing yourself with philosophy, mathematics, music and art... A scientist should not be a narrow-minded expert and specialist. -Vladimir Vernadsky- Part of keeping life in equilibrium implies to surf into to the unknown dimensions of the human species -Patricia Quiroga- Whitehorse, Yukon. viii Acknowledgments I greatly appreciate the support of my supervisor Dr. Fiona Schmiegelow; her guiding was crucial to achieving my goals on time and scope required to show a different perspective in Wildlands Management with the aim to contribute current tendencies. I am thankful to the Tribunal Dr.

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