Church Affiliation and Meat Taboos in Indigenous Communities of Guyanese Amazonia

Using data from a three-year study of socioeconomic factors influencing hunting in 23 indigenous communities, we assess the influence of indigenous and Christian beliefs and practices on dietary taboos among Makushi and Wapishana peoples in the Guyanese Amazon. We found that members of Evangelical and established (Anglican and Catholic) churches do not differ significantly in terms of their adherence to dietary restrictions and members of Sabbatarian churches show a stronger tendency to adhere to dietary taboos than Evangelicals or members of established churches. Counter to expectations, we found no significant difference in avoidance of meat between households belonging to established and Evangelical churches. Furthermore, members of all church groups deviated in terms of dietary restrictions from indigenous norms as exemplified in dietary advice given by shamans. We conclude that, despite doctrinal opposition to shamanistic practices associated with indigenous taboos, there is continuity in terms of dietary practice among Makushi and Wapishana households that have converted to Evangelical and, to some degree, Sabbatarian forms of Christianity.     

“Only slaves climb trees”

Professional and popular publications have increasingly depicted native peoples of Amazonia as “natural” conservationists or as people with an innate “conservation ethic.” A few classic examples are cited repeatedly to advance this argument with the result that these cases tend to be generalized to all indigenous peoples. This paper explores the premise that many of these systems of resource conservation come from areas of Amazonia where human survival depends on careful management of the subsistence base and not from a culturally imbedded “conservation ethic.” Where resource constraints do not pertain, as in the case of the Yuquí of lowland Bolivia, such patterns are unknown. Finally, the negative consequences of portraying all native peoples as natural conservationists is having some negative consequences in terms of current struggles to obtain indigenous land rights.     

Cyanide content of cassava (Manihot esculenta,Euphorbiaceae) cultivars used by Tukanoan Indians in Northwest Amazonia

Cassava (Manihot esculenta) is a cyanide-containing food crop used by many indigenous peoples in Amazonia. Tukanoan Indians in Northwest Amazonia utilize both “bitter” and “sweet” cassava cultivars. Those classified as “bitter” are the dietary staple. Analysis of 13 commonly used “bitter” cultivars indicates that they are high in cyanide in comparison to values reportedin the literature. The Tukanoan practice of including the inner peel in the edible portion contributes to the high cyanide values found.     

Respectable conviviality: Orthodox Christianity as a solution to value conflicts in southern Ethiopia

This article explains the recent emergence of Orthodox Christianity in a majoritarian Evangelical Protestant community in southern Ethiopia. Examining conversion motives and forms of religious engagement, I show that Orthodoxy is attractive to erstwhile followers of traditional practice because it affords them the solution to a value conflict. Joining an institutionalized ‘religion’ associated with national elites, converts attain the respectability formerly denied them by Evangelicals. And since Orthodoxy is less puritan than local Evangelicalism, conversion does not come at the expense of conviviality. An ethnographic discussion of this process of value harmonization provides the basis for a conceptual contribution to anthropological value theory, while also offering new insights for the debate about different modalities of Christian change.     

From the Ground, Looking Up: Report on the Video nas Aldeias Tour

ABSTRACT  This report compares two recent media events centered on the iconography of Amazonian indigenous peoples to highlight the cultural activism of the collaborative video project, Video nas Aldeias. [Keywords: Amazonia, Video nas Aldeias, indigenous media, cultural activism]     

Ecological Imagery and Cultural Adaptability: The Canelos Quichua of Eastern Ecuador

Ecological imagery among the Upper Amazonian Canelos Quichua native peoples of eastern Ecuador provides a paradigmatic, symbolic template organized by sets of cosmological premises. This template, anchored by traditional shamanism and ceramic manufacture, is invoked in emotionally charged ceremonial and juropolitical contexts to express resistance to normative culture bearers who have a potential or real impact on the ecosystem and indigenous political economy. The imagery is described as it exists within a system of radical change. Mechanisms are discussed whereby ecosystem knowledge and social structure are systemically linked to cosmological premises within a dynamic system of indigenous cultural adaptability . [Ecuador, symbolism of Canelos Quichua, Amazonian cosmology, cultural adaptability, ecological imagery]     

Beyond rupture: Christian culture in the Pacific

In its many forms, Christianity tends to focus adherents’ attention upon earlier religious traditions, compelling them to renew their faith, repent and seek redemption. This special issue takes up questions about Christianity’s temporal ‘secondarity’. Contributors move beyond increasingly futile theoretical debates about rupture and continuity by considering how Christians in Papua New Guinea and Solomon Islands conceptualise and enact their fraught relationships with prior religious traditions. By examining the place of culture within Christianity, contributors avoid the analytical pitfalls of assuming that Pacific culture is not already thoroughly Christian. Rather than taking up questions about initial Christian conversion, these articles focus on revival. The relentless campaigns of Christian renewal that have transformed religious landscapes more than a generation aim not only to overcome pre‐Christian powers, but also to supersede earlier versions of Christianity. In examining not only highly localised ethnotheologies, but also regional movements, this issue opens questions that should be of interest beyond the anthropology of Christianity.     

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.     

Interpersonal contact and attitudes towards indigenous peoples in Canada's prairie cities

Research finds that non-indigenous peoples often hold negative racial attitudes towards indigenous peoples. Contact theory suggests that interpersonal contact can positively influence majority group members’ attitudes regarding minority group members, raising the question of whether indigenous population growth in cities will alter non-indigenous peoples’ attitudes. Using original 2014 survey data, this paper examines the relationship between interpersonal contact and racial attitudes in Canadian prairie cities. The analysis finds that while personal ties to aboriginal peoples are correlated with lower new and old-fashioned racism scores, general contact with aboriginal peoples only correlates with old-fashioned racism scores. As such, growing urban indigenous populations – and thus increased aboriginal-non-aboriginal general contact – alone should not be expected to result in positive racial attitudes. This research advances understanding of contact theory by considering how education interacts with interpersonal contact, and informs on-going dialogue about current racial relations between non-indigenous and indigenous peoples in Canadian prairie cities.     

LÉVI-STRAUSS AND THE POLITICAL: THE ELEMENTARY STRUCTURES OF KINSHIP AND THE RESOLUTION OF RELATIONS BETWEEN INDIGENOUS PEOPLES AND SETTLER STATES

This article addresses the contribution of Lévi-Strauss's The elementary structures of kinship to resolving political relations between indigenous peoples and the settler states. To this end, it explores his discussion of the origins of society within the context of Enlightenment-inspired political thought and concludes that he provides a unique, counter-hegemonic alternative to conventional narratives. It then shows how this argument thwarts the presumption in Canadian jurisprudence that indigenous peoples were automatically incorporated into the state through European settlement, and fosters an understanding that a relationship based on the concept of 'Treaty' as understood in indigenous political thought promotes a political relationship that affirms the integrity of all parties.     

One mind: Enacting the Christian congregation among the Auhelawa,Papua New Guinea

This article examines the relationship between Christian worship and the production of religious identity among Auhelawa speakers of Normanby Island, Papua New Guinea. Auhelawa people live in a society in which a locally developed form of Christianity has emerged from a long engagement with missionaries. In the colonial era, missionaries spoke in terms of light and darkness to mediate their contradictory aims of both authentic personal conversion and total social change. Today Auhelawa believe that their society has been changed, and that this change entails a new way of thinking as well as acting, though like the missionaries they also struggle to express the relationship between the two. Viewing themselves as already converted, Auhelawa today use an ideology of ‘one mind’—unity in purpose which is subjectively felt and outwardly expressed—to resolve how their collective worship relates to individual belief. This framing of ritual, embedded in church prayer and music, however, is always incomplete. I argue this not only points to an important step in the process of formation of congregations, but also suggests why Christianity globally is both unitary yet also so strikingly diverse.     

The Treaty of Waitangi and Research Ethics in Aotearoa

Researchers, when engaging with Māori communities, are in a process of relationship building and this process can be guided by the principles of the Treaty of Waitangi, partnership, participation and protection. The main concerns for many indigenous peoples in research revolve around respect for their indigenous rights, control over research processes and reciprocity within research relationships to ensure that equitable benefits are realised within indigenous groups. Māori have identified similar issues and these concerns can be aligned with the principles of the Treaty of Waitangi. The relevance of the Treaty of Waitangi to research ethics is discussed and this paper suggests a revised interpretation of the treaty principles to incorporate the range of ethical issues that Māori have expressed as important.     

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.     

Why “Bitter” cassava? Productivity of “Bitter” and “Sweet” cassava in a Tukanoan Indian settlement in the Northwest Amazon

Cassava (Manihot esculenta Crantz) is a cyanide-containing root crop used by many indigenous groups in Amazonia. Despite the availability of low-cyanogenic potential (CNP) cassava, the Tukanoans of the Colombian Amazon region and many other indigenous groups in lowland Amazonia cultivate primarily high-CNP cassava as their staple crop. Based on the assumption that the Tukanoan preference for high-CNP cultivars is due, in part, to the ability of these cultivars to consistently produce higher yields, we tested the null hypothesis that low-CNP cassava has yields that are greater than or equal to the yields of high-CNP cultivars in Tukanoan gardens. To do so we compared the yields of low- and high-CNP cassava in 10 Tukanoan gardens and in one control garden. We reject the null hypothesis: high-CNP cultivars yielded more than low-CNP cultivars in both traditional Tukanoan Indian gardens and a control garden. Although there are several possible explanations for the differences in yields, the most plausible inference is that the high-CNP plants are more likely to be disease and/or insect resistant.     

How to make fire: Resonant rupture within Melanesian charismatic revivalism

Recent theoretical developments within the anthropology of Christianity have shifted away from conceptualising the uptake of Pentecostal‐charismatic Christianity in polarised terms of rupture versus continuity towards more inclusive, dynamic interpretations that appreciate both underlying cultural synergies alongside deeply felt projects of personal and collective moral and spiritual transformation. Drawing upon Marshall's concept of ‘resonant rupture’, I explore how a series of interconnected revivals that occurred in many places throughout Solomon Islands and Papua New Guinea resonated with pre‐existing elements of indigenous religion and cosmology. At the same time, however, I show that, although a broad conjuncture between tradition and Pentecostal‐charismatic Christianity existed, the events that constituted these movements were understood by revival participants as unequivocally Christian, innovative and radically new, thus revealing the simultaneous processes of resonance and rupture at work. In support of my argument I focus upon reports of religious intensification during this formative period from three different ethnographic settings, namely, Malaita, Solomon Islands, Enga Province, Papua New Guinea and the Min culture area, Papua New Guinea, respectively. All of the examples vividly exemplify Melanesian Christians absorbing existing religiosity into their new worship while at the same time imposing a radical change on the level of asserted meaning.     

Restaging the Will to Believe: Religious Pluralism, Anti-Syncretism, and the Problem of Belief

In this article, I examine anthropological conceptions of religious belief by concentrating on the problems that arise in employing them in socioreligious fields characterized by pluralism, a high degree of mobility in changing religious affiliation, and by what Rosalind Shaw and Charles Stewart have called "anti-syncretism" (1994). Instead of discarding the concept for anthropology, however, as some scholars have proposed, I suggest that indigenous discourses referring to and practices of belief represent an important field of anthropological inquiry, particularly as concerns non-Western forms of Christianity. In this article, I argue that people's ideas of and experiences with spiritual entities engender particular ways of talking about and practicing belief. Analyzing religious practices among the Zambian Gwembe Tonga, it is shown that some conceptual problems can be overcome by shifting the focus from belief as a stable and perpetual interior state of religious practitioners to the practice of cyclically regenerating a condition of internalized "believing."     

1492 and the loss of amazonian crop genetic resources. ii. crop Biogeography at contact

Fifty seven percent of the 138 cultivated plant species present in Amazonia at contact probably originated in the Amazon Basin and another 27% originated in lowland northern South America. The relationship between probable indigenous human population density and resultant agricultural intensification and crop diversity is used to propose the existence of a mosaic of crop genetic resource concentrations in Amazonia at contact, including two centers of diversity, four outlying minor centers, and five regions of diversity. This methodology is extrapolated to present a synthesis of South American crop genetic biogeography at contact.     

The bones affair: indigenous knowledge practices in contact situations seen from an Amazonian case

This article explores the relation between beliefs and practices manifest in the interaction between indigenous people and outsiders in contact situations. Drawing on oral history, myth, and written documentation, it seeks to reconstruct the experience of the Parakanã, a Tupi–speaking people of Southeastern Amazonia, in their early stable contact with national society. It focuses on some apparently implausible events in order to address the question of how certain beliefs about the nature of the whites were put into action during the contact process. The article also employs historical data from South America and comparative ethnography from Melanesia to suggest new perspectives on the Sahlins–Obeyesekere debate, making use of the Peircian notion of abduction to account simultaneously for the flexibility and the resilience of magico–religious ideas.     

Ideological Language in the Transformation of Identity

Christians who have undergone conversion experiences usually claim that the experience has not only strengthened their religious commitment, it has in addition transformed their lives. The idea that a person may be transformed through using a set of symbols (called an "ideology" here) is not limited to Christianity; many ideologies make similar claims. Using the example of the conversion experience, I argue that ideologies may indeed create a sense of self-transformation in the subject. This sense arises out of the fact that the subject is able to use the ideological language to resolve enduring problems of meaning in his or her life. Such problems are not, however, resolved once and for all; rather, the discourse of informants reveals that self-transformation is an ongoing process wherein ideological language is used to express and come to terms with persisting emotional ambivalence.     

The Spiritual Conquest of La Florida

Spanish exploration and colonization of the New World has long been characterized as a quest for "Gold, Glory, and God." This article examines the last of these motives, the religious aspects of colonization, as revealed through seventeenth-century mortuary remains and documentary evidence from the Spanish territory known as La Florida. Data suggest that these missionized native populations underwent religious transformations that resulted in a unique expression of Christianity incorporating both European and native elements. Related data indicate that while religious conversion may have had a lasting impact, other native social and political institutions remained largely intact during the mission period. [missions, Native Americans, Spanish colonization, southeastern United States]