Shamans versus Pirates in the Amazonian Treasure Chest

This article explores how the recent rise of shamans as political representatives in Brazil addresses tensions and contradictions associated with the internationalization of indigenous rights movements. Identity politics and transnational organizational alliances concerning issues of environmentalism and human rights have greatly expanded the political leverage and influence of indigenous activism. However, some transnational environmentalist discourses collide with Brazilian discourses of national sovereignty, and the 1990s witnessed a nationalist backlash against Indians, whom politicians, military leaders, and media commentators have frequently portrayed as pawns of foreign imperialists. Opponents of indigenous rights also seized on apparent contradictions between rhetoric and action to discredit indigenous claims to environmental resources. The analysis examines how the shift to redefine knowledge as the core of indigenous identity circumvents some of these liabilities by shifting the basis for indigenous rights claims from environmental practices to environmental knowledge. As shamans mobilize and speak out against the threat of biopiracy, they blunt the nationalist backlash, repositioning indigenous peoples as defenders of the national patrimony and solid citizens of the Brazilian nationstate. [Keywords: Brazil, indigenous peoples, identity politics, shamans, biopiracy]     

Catastrophic disturbance, logging and the ecology of mahogany (Swietenia macrophylla King): grounds for listing a major tropical timber species in CITES

Recent debate on whether or not mahogany ( Swietenia macrophylla King) is threatened by the international timber trade has focused on the breadth of its range and estimates of the remaining stock of mahogany trees. These data are inadequate to reveal the status of mahogany populations, both because they are incomplete in areal extent and because they do not reveal population parameters such as the existence or density of young trees smaller than commercial size. However, there is sufficient information on the regeneration ecology of mahogany to indicate that under natural conditions this species regenerates in essentially even-aged stands after catastrophic disturbances destroy many or most trees, and, in the case of fires and flooding, saplings and seedlings as well. Adult mahoganies tend to survive these events, and regenerate by shedding seed onto the resulting gaps or clearings. This ecological strategy makes mahogany vulnerable to logging, first because juvenile mahoganies are not found in the understorey, and secondly because logging operations shortcircuit mahogany regeneration processes by selectively removing almost all mahogany seed sources while leaving standing competing vegetation of other species. Listing of mahogany in CITES Appendix II could provide both a mechanism to fill in gaps in information and an incentive to change current practices in favour of silvicultural management to provide for regeneration of this valuable timber species in forests subjected to logging.     

Understanding Power in Indigenous Protected Areas: the Case of the Tla-o-qui-aht Tribal Parks

This article draws on concepts of power from political ecology and political sociology to describe the ways that the Tla-o-qui-aht First Nation (a Canadian indigenous people) have attempted to realize their goals under the broad rubric of their Tribal Parks initiative. Like some other Indigenous peoples’ and Community Conserved territories and Areas (ICCAs), the Tribal Parks example features de facto legal pluralism, lack of clear tenure and/or legal recognition, oppositional and/or cooperative relationships with other actors, and situations where local actors are influenced by intersecting global discourses on conservation and indigenous rights and culture. Globally, ICCAs are a form of protected area and are potentially critical in terms of meeting ambitious global protected area targets as well in addressing issues related to the rights and well-being of indigenous peoples. As such, understanding the ‘customary law or other effective means’, or the dynamics of power through which indigenous groups are able (or not) to realize their protected area goals is of global significance. This article illuminates the contours of power through two specific Tribal Parks case studies: the first involves contestations over industrial logging, while the second focuses on the establishment and implementation of what came to be called an ‘ecosystem services fee’ paid by ecotourism outfitters operating within a Tribal Park. Results highlight that the Tla-o-qui-aht have drawn power from different sources and exercised it by different means including turning to the Courts in a context of legal uncertainty, protest and direct action coupled with appeals to public opinion, developing and drawing on relationships with both local and non-local interests, and by strategically ‘tapping into’ prominent discourses.     

The “banana tree at the gate”: Perceptions of production ofPiper nigrum (Piperaceae) in a seventeenth century malay state

This study is based on a remarkable seventeenth-century Malay court chronicle, in which the kingdom’s rulers issue injunctions on their death-beds against cultivating pepper (Piper nigrum Piperaceae) for the colonial trade. The rulers say that pepper cultivation will lead to expensive food stuffs, malice, government disorder, pretensions on the part of the subject peoples, and inevitably the destruction of the kingdom. The “fatal attraction” of pepper cultivation is likened, in an indigenous metaphor, to having a flourishing banana tree in front of one’s gate. Analysis of historic as well as contemporary evidence from Borneo suggests that this is a remarkably astute analysis of the relations of production in pepper cultivation, especially in the transition from small-scale household cultivation to larger-scale production with state involvement. This analysis demonstrates the potential value of historic, indigenous texts for the study of economic plants, and it also shows the value of historical depth for understanding contemporary issues.     

Indigenous Burning as Conservation Practice: Neotropical Savanna Recovery amid Agribusiness Deforestation in Central Brazil

International efforts to address climate change by reducing tropical deforestation increasingly rely on indigenous reserves as conservation units and indigenous peoples as strategic partners. Considered win-win situations where global conservation measures also contribute to cultural preservation, such alliances also frame indigenous peoples in diverse ecological settings with the responsibility to offset global carbon budgets through fire suppression based on the presumed positive value of non-alteration of tropical landscapes. Anthropogenic fire associated with indigenous ceremonial and collective hunting practices in the Neotropical savannas (cerrado) of Central Brazil is routinely represented in public and scientific conservation discourse as a cause of deforestation and increased CO₂ emissions despite a lack of supporting evidence. We evaluate this claim for the Xavante people of Pimentel Barbosa Indigenous Reserve, Brazil. Building upon 23 years of longitudinal interdisciplinary research in the area, we used multi-temporal spatial analyses to compare land cover change under indigenous and agribusiness management over the last four decades (1973–2010) and quantify the contemporary Xavante burning regime contributing to observed patterns based on a four year sample at the end of this sequence (2007–2010). The overall proportion of deforested land remained stable inside the reserve (0.6%) but increased sharply outside (1.5% to 26.0%). Vegetation recovery occurred where reserve boundary adjustments transferred lands previously deforested by agribusiness to indigenous management. Periodic traditional burning by the Xavante had a large spatial distribution but repeated burning in consecutive years was restricted. Our results suggest a need to reassess overreaching conservation narratives about the purported destructiveness of indigenous anthropogenic fire in the cerrado. The real challenge to conservation in the fire-adapted cerrado biome is the long-term sustainability of indigenous lands and other tropical conservation islands increasingly subsumed by agribusiness expansion rather than the localized subsistence practices of indigenous and other traditional peoples.     

The denied land rights of the indigenous peoples and their endangered livelihood and survival: the case of the Nuba of the Sudan

The current situation of indigenous peoples in the Sudan is the result of the independent state's adoption of land and other policies identical to those introduced by colonialists more than a century ago. The Sudanese state has not only unwittingly maintained some colonial coercive institutions and policies but it has introduced more aggressive ones and brutally deployed them against its indigenous peoples, particularly the Nuba. In the light of this, this paper attempts to demonstrate analytically how some historical and contemporary socio-political dynamics have continued systematically to deprive these indigenous Nuba peoples of their customary land, and to assess to what extent the recently concluded Comprehensive Peace Agreement (CPA) has been successful in addressing the land question as one of the root causes of the recurring civil wars in the Sudan in general and in the Nuba Mountains in particular.     

Why conservationists should be concerned about natural resource legislation affecting indigenous peoples’ rights: lessons from Peninsular Malaysia

For conservation to be effective in forests with indigenous peoples, there needs to be greater recognition of indigenous customary rights, particularly with regards to their use of natural resources. Ideally, legislation regulating the use of natural resources should include provisions for the needs of both indigenous peoples and biodiversity. In reality, however, legislative weaknesses often exist and these can result in negative impacts, either on indigenous peoples’ livelihoods, their surrounding biodiversity, or both. Here, our case study demonstrates why conservationists need to pay greater attention to natural resource legislation affecting indigenous peoples’ rights. Apart from examining relevant laws for ambiguities that may negatively affect biodiversity and livelihoods of indigenous people in Peninsular Malaysia (known as the Orang Asli), we also provide supporting information on actual resource use based on questionnaire surveys. In order to address these ambiguities, we propose possible legislative reconciliation to encourage policy reform. Although there are positive examples of conservationists elsewhere adopting a more inclusive and participatory approach by considering the needs of indigenous peoples, greater recognition must be afforded to land and indigenous rights within natural resource laws for the benefit of indigenous peoples and biodiversity.     

Mahogany as a genetic resource

The development of a strategy for the sustainable management and conservation of mahogany is an urgent priority. Such a strategy should be based upon clear information about the extent of genetic differentiation within and between populations, and on an understanding of the processes maintaining this variation. At present, such information is very limited for mahogany. Preliminary data are presented from two genetic tests of Swietenia macrophylla King (Meliaceae), indicating significant differences between provenances and half-sib progenies in both growth and form characteristics. In addition, the use of molecular markers for the characterization of genetic resources of mahogany is discussed. On the basis of the results available, the impacts of deforestation and logging activities on genetic resources are evaluated. Although both deforestation and selective logging may deplete genetic resources, no quantitative information on the extent of such depletion in mahogany is currently available. Additional research is therefore required before clear guidelines can be provided for the sustainable management of mahogany.     

Anthropology and the Politics of Indigeneity

This article is essentially a critical reflection on the transnational concept of Indigeneity, drawing from my long-standing involvement as a scholar-activist with indigenous peoples in Malaysia. With its multiple interpretations, configurations, and local inflections, the concept of Indigeneity has attracted much debate and contestation. It has become a significant political strategy in the counter-hegemonic indigenous social movements against exploitative, oppressive and repressive regimes throughout the world. In some contexts, Indigeneity is complicated by its conflation with racialised identities. While there is an implicit understanding that Indigeneity and marginality are closely linked, this is not always the case for certain claimants of indigenous status. In this article, I address these issues in the context of Malaysia and India, focusing on some of the conundrums and contradictions associated with the transnational concept of Indigeneity. I also reflect on some of my experiences with indigenous peoples in Hawaii and Australia and at international conferences. The article concludes with the viewpoint that anthropology requires continued engagement in a politics of critical solidarity with indigenous peoples, one that focuses on enablement rather than endless deconstruction.     

Homo Nullius or `Where Have All the People Gone‘? Refiguring Marine Management and Conservation Approaches

In Australia, much has been said and written about recent events which finally brought about the rejection of the Western legal concept of terra nullius. The legal recognition of native title in Australia and elsewhere, does not necessarily signify a corresponding and dramatic change in the social status and political position of indigenous peoples. This discontinuity between legal and social discourses is particularly evident when it comes to matters concerning conservation, resource management and sustainable development in a marine environment. All too often in these situations indigenous peoples are ignored and their concerns are dismissed as obstacles to development. They are, to all practical extents and purposes, homo nullius. Drawing upon a range of material from Indonesia and Australia, I argue that in order to understand the phenomenon of homo nullius it is instructive to examine the way we and others think, talk and write about such things as the sea, marine species and the indigenous peoples who possess and use these spaces and resources. In this connection, I focus upon two particular discourses which not only inform marine management and conservation approaches but which also have a tendency to create similar kinds of effects in terms of power, knowledge and agency.     

Land-use Change Modeling in a Brazilian Indigenous Reserve: Construction of a Reference Scenario for the Suruí REDD Project

Interactions of indigenous peoples with the surrounding non-indigenous society are often the main sources of social and environmental changes in indigenous lands. In the case of the Suruí in Brazilian Amazonia’s “arc of deforestation,” these influences are leading to deforestation and logging that threaten both the forest and the sustainability of the group’s productive systems. The Suruí tribal leadership has initiated a proposal for an economic alternative based on Reducing Emissions from Deforestation and Degradation (REDD). This has become a key case in global discussions on indigenous participation in REDD. The realism of the baseline scenario that serves as a reference for determining the amount of deforestation and emissions avoided by the proposed project is critical to assuring the reality of the carbon benefits claimed. Here we examine the SIMSURUI model, its input parameters and the implications of the Suruí Forest Carbon Project for indigenous participation in climate mitigation efforts.     

Light Availability Influences Growth‐Defense Trade‐Offs in Big‐Leaf Mahogany (Swietenia macrophylla King)

We report on findings from a common garden experiment showing that the magnitude of change in the production of phenolic compounds in response to different amounts of light availability is tissue‐specific in saplings of big‐leaf mahogany (Swietenia macrophylla). Moreover, we show that trade‐offs between growth and the production of chemical defenses emerge only under light‐limited conditions. These findings emphasize the need for considering the specificity of plant defensive responses to resource availability, as well as the influence of the abiotic environment (via trade‐offs) on plant defense allocation patterns.     

Climate Change as (Dis)Equilibrium: Behavioral Resilience in the Greenlandic Arctic

Evolutionary explanations for social phenomena are increasingly common in sociology and anthropology circles. The intersection where cultural change, human behavioral variation and adaptation research meet is complex and frequently subject to distortion or misunderstanding. In the popular press, Arctic populations in particular are often portrayed as cultures in crisis, unable to cope in the face of climate change. This study assesses the claim that there is a fundamental mismatch, or disequilibrium, between Arctic peoples and their environment. Utilizing ethnographic interviews with contemporary hunters and fishers from Disko Bay in northwest Greenland alongside archival Greenlandic Statbank data and peer-reviewed literature, we provide an overview of population-culture-environment interactions over time. The data confirm an environment that is constantly in flux, with corresponding human population boom and bust. However, humans are not passive receivers of this change nor are they blindly reacting to disequilibrium. Instead coping strategies are afforded by constantly shifting use of sociocultural knowledge, behavioural flexibility and a creative use of technological buffers. The extent of indigenous people’s ability to incorporate long-term on-going environmental perturbations, particularly in the context of global patterns of trade and industry, remains an open discussion.     

Happiness and Social Exclusion of Indigenous Peoples in Taiwan - A Social Sustainability Perspective

IntroductionHappiness and social inclusion are important indicators of social sustainability, as recommended in the Sustainable Development Goals; however, little is known about the social sustainable development of ethnic minorities. To fill this knowledge gap, special attention is paid to understanding the issues of social exclusion and happiness in relation to the indigenous peoples in Taiwan.MethodsData used were drawn from a nationwide representativeness survey of the Taiwanese Indigenous People in 2007; it included 2,200 respondents. This study employed binary logistic regression to examine the effects of different domains of social exclusion on the likelihood of perceiving happiness; other exogenous factors, were controlled.ResultsThe results show that among the respondents, mountain indigenous peoples, females, the elderly and those who are healthier, wealthier, highly educated, possessing western beliefs, and are more likely to be happy, compared to their counterparts. As expected, the results reveal that the likelihood of being happy is higher for those who have received medical benefits, as well as those persons without housing problems or financial difficulties, compared to their excluded counterparts. However, no significant association is found between happiness and some social exclusion domains, such as child and youth benefits, and unemployment benefits.ConclusionsThe disengagement of the indigenous peoples in mainstream society, with respect to the accessibility of welfare provisions, is a crucial element in regard to social exclusion and happiness. Several policy implications for the social sustainability of indigenous peoples can be inferred from these findings. For example, providing a mobile clinical tour, on-site health counseling, or homecare service can contribute to the removal of institutional and geographic barriers to medical welfare provisions for the mountain indigenes. Moreover, the government may devote more welfare resources to assist indigenous families and tribal communities to develop their own social safety net, instead of the individual-oriented welfare provisions.     

Fine-scale genetic structure and gene flow within Costa Rican populations of mahogany (Swietenia macrophylla)

Fine-scale structure of genetic diversity and gene flow were analysed in three Costa Rican populations of mahogany, Swietenia macrophylla. Population differentiation estimated using AFLPs and SSRs was low (38.3 and 24%) and only slightly higher than previous estimates for Central American populations based on RAPD variation (20%). Significant fine-scale spatial structure was found in all of the surveyed mahogany populations and is probably strongly influenced by the limited seed dispersal range of the species. Furthermore, a survey of progeny arrays from selected mother trees in two of the plots indicated that most pollinations involved proximate trees. These data indicate that very little gene flow, via either pollen or seed, is occurring between blocks of mahogany within a continuous or disturbed forest landscape. Thus, once diversity is removed from a forest population of mahogany, these data suggest that recovery would be difficult via seed or pollen dispersal, and provides an explanation for mahogany's apparent susceptibility to the pressures of logging. Evidence is reviewed from other studies of gene flow and seedling regeneration to discuss alternative extraction strategies that may maintain diversity or allow recovery of genetic resources.     

Weathering climate: telescoping change

As the scientific distinction between climate and weather suggests, knowledge about climate is supposed to be beyond indigenous peoples’ everyday experience of the environment in that it requires a long-term record. On the basis of ethnographic work among geoscientists in Scotland and West Greenland, I show that practitioners of this discipline have mastered the craft of turning ‘visible’ what is ‘invisible’ to the senses by playing with shorter time-scales. In thinking and communicating about the past, geoscientists would compress and accelerate long-term environmental processes, often at the cost of dissociating them from processes occurring at shorter time-scales, particularly the adaptation of living organisms. Attending to the historical circumstances around the development of this skill, I argue that it relates to an ideal of objectivity in science that corresponds to an optical understanding of time, inspired by the image of the telescope. Challenging the distinction between climate and weather, and the epistemic distance on which it rests, I discuss recent approaches in environmental anthropology that have uncritically adopted this distinction to distinguish indigenous knowledge of the environment from climate science. In conclusion, informed by research with indigenous peoples of the Arctic, I speculate on alternative ways of understanding climate knowledge, beyond the climate-weather distinction.     

Shamanism, Christianity and Culture Change in Amazonia

Among many indigenous peoples of Amazonia, shamanism and Christianity co-exist as central cultural elements shaping the ways in which people interpret and interact with the world. Despite centuries of co-existence, the relationship between shamanism and Christianity has entered an especially dynamic era as many of Amazonia’s indigenous peoples abandon Catholicism for Evangelical and Sabbatarian churches. Testing the relationship between Christian church affiliation and shamanism in 23 Makushi and Wapishana communities in southern Guyana, we found that Evangelicals and Sabbatarians are less likely to visit shamans or accept their legitimacy than are Anglicans and Catholics. However, conversion does not necessarily imply a complete rejection of indigenous religious systems as many self-identified Evangelicals and Sabbatarians continue to adhere to some indigenous beliefs and practices. We conclude by positing possible implications of religious conversion for natural resource use on indigenous lands.     

Pangnirtung Inuit and the Greenland Shark: Co-producing Knowledge of a Little Discussed Species

When faced with a species that is seldom encountered or discussed, can local or indigenous people piece together their accumulated experience to make inferences about the ecology of that species? In this paper the Greenland shark acts as a model to study how the Inuit of southern Baffin Island are able to produce ecological knowledge. We examine experiential information, reflections, variations in knowledge, and sense-making related to the Greenland Shark, and present a knowledge co-production process based on heuristic reasoning. The process of knowledge co-production has similarities to fuzzy logic, and highlights the adaptability and versatility of indigenous knowledge systems to generate new understandings about the species and its role in the Arctic marine environment. Interactions between the Inuit and researchers can provide a forum to facilitate knowledge co-production, and can be used as a strategy to engage the Indigenous and traditional peoples in resource management and conservation.     

Geographic Distribution of Isolated Indigenous Societies in Amazonia and the Efficacy of Indigenous Territories

The headwaters of the Amazon Basin harbor most of the world’s last indigenous peoples who have limited contact with encroaching colonists. Knowledge of the geographic distribution of these isolated groups is essential to assist with the development of immediate protections for vulnerable indigenous settlements. We used remote sensing to document the locations of 28 isolated villages within the four Brazilian states of Acre, Amazonas, Roraima, and Rondônia. The sites were confirmed during previous over-flights and by image evidence of thatched-roof houses; they are estimated to host over 1,700 individuals. Locational data were used to train maximum entropy models that identified landscape and anthropogenic features associated with the occurrence of isolated indigenous villages, including elevation, proximity to streams of five different orders, proximity to roads and settlements, proximity to recent deforestation, and vegetation cover type. Isolated villages were identified at mid elevations, within 20 km of the tops of watersheds and at greater distances from existing roads and trails. We further used model results, combined with boundaries of the existing indigenous territory system that is designed to protect indigenous lands, to assess the efficacy of the existing protected area network for isolated peoples. Results indicate that existing indigenous territories encompass all of the villages we identified, and 50% of the areas with high predicted probabilities of isolated village occurrence. Our results are intended to help inform policies that can mitigate against future external threats to isolated peoples.     

Making ecumenes: ontogeny,amity, and resistance in Brazilian indigenous pathways

The article reconsiders the concept of ecumene in anthropology, through a focus on Panoan-language-speaking indigenous peoples in Brazil. It explores the notion that ecumenes are intersubjectively forged space-times and it critiques culturalist and evolutionist approaches to the ecumene concept. Drawing on ethnography of Yawanawá and Cashinahua, analysis treats ecumenes as dynamic space-times within which amity and enmity arise and identity politics are forged or falter. These arise phenomenologically over time as bodies acquire knowledge, capacity, creativity, and agency, resulting in the sedimentation and fixation of humanness, seen as contingent and temporary in nature. It is argued that if ecumene is to be a useful category of analysis, it is necessary to put aside heuristic divisions between indigenous and anthropological conceptual and theoretical framing of global historical processes. Ecumene needs be framed with respect to an analysis of graduated sovereignty, predatory capitalism, and institutionalized racism, as Amerindians experience and frame these historically.