By Peter Gow
Uniting the ethnographic information accrued via the fieldwork equipment invented through Malinowski with Levi-Strauss's analyses of the relatives among fable and time, this publication analyzes a century of social transformation of the indigenous Piro humans of Peruvian Amazonia. it's an immense contribution to anthropological debates at the nature of background and social swap, in addition to on overlooked components corresponding to delusion, visible paintings, and the methodological concerns considering fieldwork and archival info.
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Cut off by distance and poverty from where such knowledge is demonstrated, in the lands of the gringos, the Pil'O and other indigenous peoples were condemned to remain ignorant 01' the powerful knowlcdge of 'factories' and 'machines'. Artemio had personal reason to feeI this predicamenl strongly, for he had tried and faiJed twice to acquire lmowledge that would havc fi'eed him from the arduous and dangerolls work of lumbering. stories about the confronted in Santa Clara with a stark portrait of their own poverty anel ignorance, as they understood those condítiollS, there was also a consistent sense that they believed their own lives to be, in many ways, better than those of One of the questions about the 'Iands of the tllat they 1110st fi-equently asked me, ane!
He saiel, 'My mother says that the white-lipped peccaries have a chief, an owner. '. The reference was to the Dominican priest in charge of the mission centre of Santa Clara. Much likeel by most people in lhe village, he was also the target of many of their jokes. Despite Julian's levity, Artemio was serious. He continued to talk, asking me what I thought of shamanry. '. He continued, In the Bíble we are told that sorccry ís wrong, anel that sorcerers are sínners and will not get to Heaven. What do you think?
First, the price of rubber shot up again, colIapsed again, anel was followed by a I'apiel anel continueel increase in the price of tropical hardwooels. 17 Vargas's ex-slaves began to work lumber, in some cases as minor bosses in their own right, anel moveel off the haciendas to founel new independent villages. Such was the case of Maximiliano Gorelón anel Pucani vilIage. The new cconomic opportunities also brollght in immigrants from other areas of sllch as Mauricio Fasabi. OtheI' new people began to appear in thesc newly independent communities, missionaries.
An Amazonian Myth and Its History (Oxford Studies in Social and Cultural Anthropology) by Peter Gow