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\"Warfare and Shamanism in Amazonia is an ethnographic study of the Parakanنa, a little-known indigenous people of Amazonia, who inhabit the interfluvial region in the state of Parâa, Brazil. This book analyzes the relationship between warfare and shamanism in Parakanنa society from the late nineteenth century until the end of the twentieth century. Based on the author's extensive fieldwork, the book presents first-hand ethnographic data collected among a generation still deeply involved in conflicts. The result is an innovative work with a broad thematic and comparative scope\"-- Provided by publisher.

The first book to address the classic anthropological theme of property through the ethnography of Amazonia, Ownership and Nurture sets new and challenging terms for anthropological debates about the region and about property in general. Property and ownership have special significance and carry specific meanings in Amazonia, which has been portrayed as the antithesis of Western, property-based, civilization. Through carefully constructed studies of land ownership, slavery, shamanism, spirit mastery, aesthetics, and intellectual property, this volume demonstrates that property relations are of central importance in Amazonia, and that the ownership of persons plays an especially significant role in native cosmology.

The expansion of globalized industrial societies is causing global warming, ecosystem degradation, and species and language extinctions worldwide. Mainstream conservation efforts still focus on nature protection strategies to revert this crisis, often overlooking the essential roles of Indigenous Peoples and Local Communities (IP&LC) in protecting biodiversity and ecosystems globally. Here we assess the scientific literature to identify relationships between biodiversity (including ecosystem diversity) and cultural diversity, and investigate how these connections may affect conservation outcomes in tropical lowland South America. Our assessment reveals a network of interactions and feedbacks between biodiversity and diverse IP&LC, suggesting interconnectedness and interdependencies from which multiple benefits to nature and societies emerge. We illustrate our findings with five case studies of successful conservation models, described as consolidated or promising ‘social–ecological hope spots’, that show how engagement with IP&LC of various cultures may be the best hope for biodiversity and ecosystem conservation, particularly when aligned with science and technology. In light of these five inspiring cases, we argue that conservation science and policies need to recognize that protecting and promoting both biological and cultural diversities can provide additional co-benefits and solutions to maintain ecosystems resilient in the face of global changes. This Review identifies and describes interactions and feedbacks between biodiversity and diversity of Indigenous Peoples and Local Communities, and uses case studies from South America to illustrate the conservation and human benefits that can arise from protecting both biological and cultural diversity.

In Art Effects Carlos Fausto explores the interplay between indigenous material culture and ontology in ritual contexts, interpreting the agency of artifacts and indigenous presences and addressing major themes in anthropological theory and art history to study ritual images in the widest sense. Fausto delves into analyses of the body, aerophones, ritual masks, and anthropomorphic effigies while making a broad comparison between Amerindian visual regimes and the Christian imagistic tradition. Drawing on his extensive fieldwork in Amazonia, Fausto offers a rich tapestry of inductive theorizing in understanding anthropology's most complex subjects of analysis, such as praxis and materiality, ontology and belief, the power of images and mimesis, anthropomorphism and zoomorphism, and animism and posthumanism. Art Effects also brims with suggestive, hemispheric comparisons of South American and North American indigenous masks. In this tantalizing interdisciplinary work with echoes of Franz Boas, Pierre Clastres, and Claude Lévi-Strauss, among others, Fausto asks: how do objects and ritual images acquire their efficacy and affect human beings?

The archaeology of pre-Columbian polities in the Amazon River basin forces a reconsideration of early urbanism and long-term change in tropical forest landscapes. We describe settlement and land-use patterns of complex societies on the eve of European contact (after 1492) in the Upper Xingu region of the Brazilian Amazon. These societies were organized in articulated clusters, representing small independent polities, within a regional peer polity. These patterns constitute a \"galactic\" form of prehistoric urbanism, sharing features with small-scale urban polities in other areas. Understanding long-term change in coupled human-environment systems relating to these societies has implications for conservation and sustainable development, notably to control ecological degradation and maintain regional biodiversity.

What kind of times are these when a talk about trees is almost a crime? Among other things, they are times of forgetfulness. Forgetting does not mean that reminiscences just vanish as time goes by. It is, on the contrary, a major cultural force grounded in a politics of anti-memory. One needs to forget in order to keep repeating oneself. In this article, I argue that the National Museum in Rio de Janeiro did not burn to the ground merely because of the lack of resources, but because being burned to the ground has always been a virtual feature of the existence of the museum since it was created in 1818. It burned as part of a long-term politics of anti-memory in Brazilian history.

The strawberry (Fragaria vesca) is a crop of great acceptance at world level, not being the exception in Ecuador, most of the production is realized in open field, that present limitations by the attack of biotic factors and the cold be impact of abiotic factors, that generate losses in the production. In the province of Loja, since there was no precise information on this crop, and research on the use of protected systems (low tunnels), the cold be current present work was carried out with the main objective of evaluating the effect of strawberry production on the two production systems (open field and low tunnels), with Albion and Monterey varieties, as well as analyzing the costs and profitability of production. The experiment was conducted at the Agricultural Station of the Universidad Técnica Particular de Loja, under low tunnels and open field conditions, in which the phenological and productive development of the strawberry was compared. The results found in the study in the two open field and low tunnel systems did not present a statistical difference in the physiological variables evaluated, which allow us to concluded in this case that the low tunnel cover on the crop did not influence the development of the two varieties, and in the cost-benefit analysis of production, it was higher in the low tunnel system, the investment was stronger at the beginning, but nevertheless it must be indicated that there are several productive advantages in relation to the open field that generate benefits for the strawberry producer. La fresa (Fragaria vesca) es un cultivo de gran aceptación a nivel mundial, no siendo la excepción en Ecuador. La mayor parte de la producción se realiza a campo abierto, haciendo que existan limitaciones por el ataque de factores bióticos y la influencia de factores abióticos, generando pérdidas en la producción. El presente trabajo se planteó en la provincia de Loja al no existir información precisa de este cultivo e investigaciones sobre el uso de sistemas protegidos (microtúnel). El objetivo principal fue evaluar el efecto de la producción de fresa en los dos sistemas de producción (Campo abierto y microtúnel), con variedades Albion y Monterey; además analizar el costo y rentabilidad de la producción. El sistema a campo abierto fue considerado como un tratamiento testigo para su evaluación frente al de microtunel. El experimento se realizó en la Estación Agropecuaria de la Universidad Técnica Particular de Loja, bajo condiciones de microtúnel y campo abierto, en la cuales se comparó el desarrollo fenológico y productivo de la fresa. Los resultados encontrados en el estudio en los dos sistemas a campo abierto y microtúnel no presentaron una diferencia estadística en las variables fisiológicas evaluadas, concluyendo que la cubierta con microtúnel al cultivo no influyó en el desarrollo en las dos variedades. En relación al análisis de costos-beneficio de la producción, este fue superior en el sistema microtúnel, la inversión fue más fuerte al inicio, sin embargo, se debe indicar que existen varias ventajas productivas en relación con campo abierto, generando beneficios al productor de fresa. O morango (Fragaria vesca) é um cultivo de grande aceitação no mundo, inclusive no Equador. A maior parte da produção se realiza em campo aberto, fazendo que existam limitações por ataques de fatores bióticos e influência de fatores abióticos, gerando queda da produção. O presente trabalho foi realizado na província de Loja, pela escassa informação do cultivo e pelas pesquisas sobre o uso dos sistemas protegidos (microtúnel). O objetivo principal foi avaliar o efeito da produção de morangos nos dois sistemas de produção (Campo aberto e microtúnel), com as variedades Albion e Monterey, além de analisar o custo e a rentabilidade da produção. O sistema de campo aberto foi considerado como tratamento controle para avaliação contra o sistema de microtúnel. O experimento foi realizado na Estação Agropecuária da Universidade Técnica Privada de Loja, sob condições de microtúnel e campo aberto, nos quais foram comparados o desenvolvimento fenológico e produtivo do morango. Os resultados encontrados no estudo nos dois sistemas de campo aberto e microtúnel não apresentaram diferença estatística nas variáveis fisiológicas avaliadas, concluindo que a cobertura com microtúnel não influenciou no desenvolvimento das duas variedades. Em relação à análise de custo-benefício da produção, este foi maior no sistema de microtúnel, o investimento foi maior no início, no entanto, deve-se ressaltar que existem várias vantagens produtivas em relação ao campo aberto, gerando benefícios para o produtor de morango.

World conservation discourse concentrates on forests of high naturalness, which are variously termed intact forest landscapes, primary forests, pristine forests, and wilderness. In this essay, we bring Amazonian Indigenous perspectives to this discussion, both because Amazonian Indigenous Peoples have the right to be in the discussion and because they have a lot to teach us about naturalness. It is essential to understand that Indigenous ontologies do not distinguish culture from nature, since all beings, humans and non-humans, are part of a network of social-ecological interactions. Hence, forests are not natural, but the domus of different beings who inhabit, care for and cultivate them. Each part of the forest mosaic in different stages of social-ecological succession has different owners: when people open swiddens, they must respect other – non-human – forest residents to do so, and when they fallow their swiddens, these other forest residents reassume their original roles as managers and conservers of that part of the mosaic. Each stage of the succession also contains cultivated and domesticated plant populations, so we can think of a different kind of conservation: that of genetic resources. From this perspective, swidden-fallow represents on farm conservation, while less anthropogenic parts of the forest mosaic represent in situ conservation. We believe that reframing forest conservation and learning from Indigenous People can inspire innovative conservation science and policies.

Moon’s blood: reflections on spirits and eclipses. In 2003, the author witnessed a partial eclipse of the moon in the Kuikuro village of Ipatse (Upper Xingu, Brazil), which was followed by a series of ritual actions. These activities were documented by a team of Indigenous film-makers who produced a documentary video about the event. Taking this ethnographic and cinematographic experience as his starting point, the author reflects on the meaning of the eclipse for the Kuikuro, focusing on the explicit cosmological knowledge conveyed by them, on the nature of their adherence to a belief system, and on some mytho-ritual themes that, lacking a native exegesis, can only be understood through a comparative perspective. Sang de Lune: réflexions sur les esprits et les éclipses. En 2003, l’auteur a été témoin d’une éclipse partielle de la lune chez les Kuikuro (Haut-Xingu, Brésil), laquelle a été à l’origine d’une série d’actions rituelles. Ces rituels ont été filmés par une équipe de cinéastes kuikuro sous la forme d’un documentaire vidéo. S’appuyant sur cette expérience ethnographique et cinématographique, l’auteur propose une réflexion sur la signification de l’éclipse pour les Kuikuro, en se focalisant sur les connaissances cosmologiques oralement explicitées, la nature de leur adhésion à un système de croyances et quelques thèmes mythico-rituels qui, n’ayant pas une exégèse indigène, peuvent seulement être compris dans une perspective comparative. Sangue de Lua: reflexôes sobre espíritos e eclipses. Em 2003, o autor presenciou um eclipse parcial da lua na aldeia Kuikuro de Ipatse (Alto Xingu, Brasil), ao qual uma série de ações rituais se seguiram. Estas ações foram documentadas pela equipe de cinegrafistas indígenas que produziram um vídeo documentário sobre o evento. A partir dessa experiência etnográfica e cinematográfica, o autor busca refletir sobre o significado do eclipse para os Kuikuro, focalizando o conhecimento cosmológico verbalmente explicitado, a natureza da adesão a um sistema de crenças e alguns temas mítico-rituais que, não tendo uma exegese nativa, só podem ser compreendidos de uma perspectiva comparada.

Despite its purported universality, hospitality has little ethnographic and theoretical yield in Amazonia, being neither an important indigenous idiom, nor an abstract sociocosmic operator. Why is this the case ? Why is hospitality so important in Eurasia, and not in Amazonia ? In this article we argue that hospitality’s close connection to the twin concepts of sovereignty and domestication precludes its acclimatisation to the South American Lowlands. It further analyses the notion of mastery, present both in Eurasia and Amazonia, in order to show that, in the latter case, mastery and its attending relations must be conceptualized independently of both sovereignty and domestication. Malgré sa prétendue universalité, l’hospitalité offre peu d’intérêt ethnographique et théorique pour l’Amazonie, n’étant ni un idiome indigène important, ni un opérateur sociocosmique abstrait. Pourquoi en est-il ainsi ? Pourquoi l’hospitalité est-elle si primordiale en Eurasie, et non en Amazonie ? Dans cet article, nous soutenons l’idée que l’étroite association de l’hospitalité avec le double concept de souveraineté et de domestication constitue un obstacle à son adaptation aux basses terres sud-américaines. L’article analyse en outre la notion de maîtrise, présente tant en Eurasie qu’en Amazonie, afin de montrer que, dans ce dernier cas, la maîtrise et ses relations doivent être conceptualisées indépendamment de la souveraineté et de la domestication.