No description available.

Aguaruna Indigenous People live along the Rio Cenepa in the Peruvian Amazon. This thesis describes the Aguaruna traditional food system (TFS) and defines its nutritional importance. Nutritional status of women and young children were assessed using anthropometry. Dietary intakes and dietary diversity were recorded using repeat 24 hour recalls. Subsequently, the relative nutrient contributions of local foods were analyzed. A market survey was conducted to compare the nutrient value and relative cost of seasonal local foods with imported products. Anthropometry suggested a healthy population, although the Agauruna had short stature. They purchased <1 % of their food, and group dietary assessments estimated adequate intakes of energy, protein, fat, iron, zinc, vitamin C and vitamin A. Higher traditional food diversity was associated with greater macronutrient, vitamin and mineral intakes (Spearman's rho = 0.29 to r = 0.60). The Aguaruna TFS provides excellent nutrition and should be promoted and protected.

No description available.

This thesis is an ethnographic study of the pursuit of kametsa asaiki (‘the good life’) in an Ashaninka village by the Bajo Urubamba River (Peruvian Amazonia). My study centres on Ashaninka social organization in a context made difficult by the wake of the Peruvian Internal War, the activities of extractive industries, and a series of despotic decrees that have been passed by the Peruvian government. This is all framed by a change in their social organization from living in small, separated family-based settlements to one of living in villages. This shift presents them with great problems when internal conflicts arise. Whilst in the past settlements would have fissioned in order to avoid conflict, today there are two related groups of reasons that lead them to want to live in centralised communities. The first is their great desire for their children to go to school and the importance they place on long-term cash-crops. The second is the encroachment of the Peruvian State and private companies on their territory and lives which forces them to stay together in order to resist and protect their territory and way of life. I suggest that this change in organisation changes the rules of the game of sociality. Contemporary Ashaninka life is centred on the pursuit of kametsa asaiki, a philosophy of life they believe to have inherited from their ancestors that teaches emotional restraint and the sharing of food in order to create the right type of Ashaninka person. Yet, at present it also has new factors they believe allow them to become ‘civilised’: school education, new forms of leadership and conflict resolution, money, new forms of conflict resolution, intercultural health, and a strong political federation to defend their right to pursue kametsa asaiki. My thesis is an anthropological analysis of the 'audacious innovations' they have developed to retake the pursuit of kametsa asaiki in the aftermath of the war. I show that this ethos of living is not solely a communal project of conviviality but it has become a symbol of resistance in their fight for the right to have rights in Peru.

Orientador: Maria Conceição da Costa / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Geociencias / Made available in DSpace on 2018-08-14T06:17:09Z (GMT). No. of bitstreams: 1 Rigolin_CamilaCarneiroDias_D.pdf: 3841024 bytes, checksum: 31a5f25beae2bcc75d280077bbbfa626 (MD5) Previous issue date: 2009 / Resumo: Esta tese aborda a institucionalização de um direito emergente: a proteção do conhecimento tradicional associado à biodiversidade. O cenário de pesquisa é o Peru e os atores sociais a partir dos quais esta experiência é abordada são as comunidades indígenas. O método é estudo de caso e, como tal, analisa-se duas experiências. A primeira refere-se a um projeto de bioprospecção (1991 a 2001), tendo como protagonistas um grupo de comunidades indígenas da etnia Aguaruna e uma empresa farmacêutica norte-americana, já extinta, a Shaman Pharmaceuticals. A segunda experiência tem início em 2004 e relaciona- se à repatriação de um banco de germoplasma de batatas "selvagens" articulada entre as comunidades Quechuas do Parque da Batata e um instituto de pesquisa agrícola, o Cento Internacional de La Papa (CIP). Examina-se a contribuição destes projetos para o cumprimento dos objetivos basilares da Convenção da Diversidae Biológica (CDB): conservação; repartição de benefícios e desenvolvimento sustentável. Além de fontes secundárias, a análise é baseada em fontes primárias obtidas através de pesquisa de campo realizada no Peru e nos EUA, entre maio e outubro de 2007. Foi realizado um conjunto de 19 entrevistas que incluíram os protagonistas dos projetos e também os atores vinculados ao contexto mais amplo do quadro regulatório nacional. O trabalho parte do pressuposto de que o processo de institucionalização dos direitos sobre a biodiversidade, embora tributário de um movimento global de reação à erosão da diversidade biológica, não pode ser corretamente compreendido se desvinculado de outro contexto: a consolidação de um paradigma técnico-econômico em que o conhecimento assume um papel de "ativo estratégico" e os regimes de regulação da propriedade intelectual se fortalecem. Este processo alimentou as pressões para a anulação do status de resnullius dos recursos da biodiversidade, favorecendo sua incorporação ao conjunto de ativos passíveis de proteção legal. / Abstract: This work analyses the institutionalization of a new entitlement: the protection of traditional knowledge related to biodiverity. Methodology is based on the investigation of two Peruvian case studies. The first case is a bioprospection agreement (1991 to 2001) signed between a group of Aguarunas communities and an American pharmaceutical company, now defunct, Shaman Pharmaceuticals. The second started in 2004 and is related to the repatriation agreement of a native potato germplasm bank negotiated between the Quechuas communities of the Potato Park and the International Potato Center (Centro Internacional de la Papa). The thesis evaluate the contributions of both projects to the achievement of the Convention on Biological Diversity main goals: conservation; benefit sharing and sustainable development. In addition to secondary data, the analysis is based in primary data collected during field research in Peru and USA, between May and October, 2007. This included 19 interviews with key actors related to both projects and a group of actors related to the Peruvian broad context of traditional knowledge regulation. This work assumes that the institutionalization of new entitlements related to biodiversity, although promoted by a global reaction against biodiversity erosion, are also the result of an economic paradigm where knowledge is considered a strategic asset and intellectual property regimes got stronger. This process contributed to change the res nullius condition of biodiversity resources to a new one, where they are ellectible to legal protection via intellectual property claims. / Doutorado / Doutor em Política Científica e Tecnológica

In May 1984, the Nahua, a Panoan speaking indigenous people living in a remote corner of the Peruvian Amazon, experienced their ‘first contact’ with Peruvian national society. 25 years later they appear to many observers to have ‘thrown away their culture’ under pressure from the outside world. This thesis argues instead that these changes were adopted by the Nahua for their own very good reasons and that these transformations reflect greater continuity with the past than first appears. The apparent lack of nostalgia that the Nahua have for the past instead reflects an inherent capacity for flexibility. This flexibility is manifested at a collective level in the frequent fissions of local groups and at an individual level in their susceptibility to losing their sense of self. The thesis focuses on two key aspects of this flexibility. The first is that the Nahua understand the site of their personal transformations to be the body which they describe as ‘soft’. This ‘softness’ refers to its ability to incorporate other worldly powers and become like the animals they eat or the people with whom they co-reside. Nevertheless, this capacity also means they can become ‘other’ when they live apart from their kin. This elasticity of selfhood is typical of many indigenous Amazonian peoples but the Nahua sit at the more flexible end of this spectrum. This is because they cultivate an attitude of radical hunger towards the outside world and place relatively less importance on techniques of restraint and control. The second aspect is the astonishing flexibility of Nahua worldviews. This is because their cosmologies are less a fixed set of facts and more a shamanic technique of knowing the unknown. These techniques help the Nahua understand the mysteries of the spirit world, their dreams and the world of Peruvians. In conclusion, it is the ‘softness’ of their bodies, the elasticity of their selves and the flexibility of their cosmologies that explain the extraordinary resilience of the Nahua in the face of dramatic transformations in the surrounding world.