Search

To meet the growing global demand for minerals and new energy sources, governments in the Global South advance policy interventions to improve the unequal distribution of the cost and benefits of resource extraction. This paper explains the politics behind the implementation of the Closing Development Gaps (CDG) Plan, a new redistributive plan on behalf of Amazonian Indigenous peoples near the oil circuit in the Loreto region of Peru. It emphasizes the long-lasting impact of mobilizing strategies of indigenous organizations, which relayed critical information to policymakers about the claims both old and new of Indigenous peoples neighboring the oil circuit. It also draws attention to the permeability of state institutions, which allowed newer state agencies with distinct policy streams to advance new solutions to old problems. While the CDG Plan seeks to improve resource governance by focusing on infrastructure gaps (e.g., water and sanitation, electrification), it excludes the "political gaps" and the most contentious claims related to the environment that have moved Amazonian Indigenous peoples into struggle in recent years. [ABSTRACT FROM AUTHOR]

The spread of COVID-19 in Peru resulted in the declaration of a national health emergency, in which Indigenous peoples were identified as being particularly vulnerable due to their pre-existing poor health indicators and disadvantaged social conditions. The aim of this paper is to examine how the Peruvian government responded to the health and food needs of the Shawi and Ashaninka Indigenous peoples of Peru during the first 18 months of the pandemic (March 2020–August 2021). This study uses both official policy documents and real-world experiences to evaluate policy responses in terms of their immediate impact and their longer-term sustainability and contribution to the improvement of health, well-being and justice for Indigenous communities. Four health and food security responses were evaluated: the Amazon Health Plan and Indigenous Command; food aid; cash aid; and COVID-19 vaccination. We employed the Multidimensional Injustice Framework to analyse the justice implications of the design and implementation of responses. Data collection included 71 interviews with government officials (n  = 7), Indigenous leaders (n  = 31) and community members (n  = 33). The results show how national and regional governments released policies to address the health and food needs of Indigenous peoples directly or indirectly, as part of a broader focus on vulnerable people. However, justice implications were not sufficiently addressed in the design or implementation of the responses. On the distributive dimension, Indigenous communities were prioritized to receive health goods and services, nevertheless, the distribution had shortcomings that impeded their collection and Indigenous food systems and livelihoods were largely overlooked. On the procedural dimension, Indigenous representatives were included to provide culturally sensitive feedback on health interventions, but without funding, and furthermore, the community members had only passive participation. This paper points out the importance of considering and addressing justice implications for more effective and fairer health and food policy responses to current and future health crises. [ABSTRACT FROM AUTHOR]

Copyright of International Forestry Review is the property of Commonwealth Forestry Association and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper explains how a comparatively weak Indigenous movement succeeded in establishing a precedent of Indigenous prior consultation reform in a national context adverse to Indigenous rights. The in-depth study of Peru shows that alliances between civil society actors and people inside certain state institutions who supported Indigenous claims can explain this outcome. The paper focuses on the collaboration of many human rights lawyers who became part of the Peruvian state. Still, the analysis also shows the limits and challenges of these alliances, particularly in the regulation phase. The paper shows that progressive state activists without strong ties to social movements, and the barriers they face inside institutional settings, can also contribute to the reproduction of weak institutions, particularly during the regulation phase of approved norms. The paper is based on long-term qualitative research in Peru. Data is culled from various source documents and semi-structured interviews with key actors, bureaucrats, Indigenous leaders and human rights professionals. [ABSTRACT FROM AUTHOR]

Copyright of Tapuya: Latin American Science, Technology & Society is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: The current focus on monitoring health inequalities and the complexity around ethnicity requires careful consideration of how ethnic disparities are measured and presented. This paper aims to determine how inequalities in maternal healthcare by ethnicity change according to different criteria used to classify indigenous populations., Methods: Nationally representative demographic surveys from Bolivia, Guatemala, Mexico, and Peru (2008-2016) were used to explore coverage gaps across maternal health care by ethnicity using different criteria. Women were classified as indigenous through self-identification (SI), spoken indigenous language (SIL), or indigenous household (IH). We compared the gaps through measuring coverage ratios (CR) with adjusted Poisson regression models., Results: Proportions of indigenous women changed significantly according to the identification criterion (Bolivia:SI-63.1%/SIL-37.7%; Guatemala:SI-49.7%/SIL-28.2%; Peru:SI-34%/SIL-6.3% & Mexico:SI-29.7%/SIL-6.9%). Indigenous in all countries, regardless of their identification, had less coverage. Gaps in care between indigenous and non-indigenous populations changed, for all indicators and countries, depending on the criterion used (e.g., Bolivia CR for contraceptive-use SI = 0.70, SIL = 0.89; Guatemala CR for skilled-birth-attendant SI = 0.77, SIL = 0.59). The heterogeneity persists when the reference groups are modified and compare just to non-indigenous (e.g., Bolivia CR for contraceptive-use under SI = 0.64, SIL = 0.70; Guatemala CR for Skilled-birth-attendant under SI = 0.77, SIL = 0.57)., Conclusions: The indigenous identification criteria could have an impact on the measurement of inequalities in the coverage of maternal health care. Given the complexity and diversity observed, it is not possible to provide a definitive direction on the best way to define indigenous populations to measure inequalities. In practice, the categorization will depend on the information available. Our results call for greater care in the analysis of ethnicity-based inequalities. A greater understanding on how the indigenous are classified when assessing inequalities by ethnicity can help stakeholders to deliver interventions responsive to the needs of these groups.

The growing value of forest resources has produced an increasing regulation of the use of forest resources in the national states of the Amazonian region. The new generation of forest norms have established a standardised system for the utilisation of forest resources based on two main aspects: the elaboration of forest management plans, and the granting of forest licences by the State's authorities. However, this system has also increased the barriers for applying TFRK in indigenous lands because the current forest norms do not always consider their knowledge, their customary law, and their values. In view of this problem, this paper identifies the gaps and opportunities of the ICH Convention for protecting the TFRK of Amazonian indigenous peoples, considering the national legal frameworks of Bolivia, Brazil, Ecuador and Peru. For doing this, firstly the connection between TFRK and intangible cultural heritage is shown. Secondly, the duties of the national States in relation to TFRK established by the ICH Convention are identified. Thirdly, it is discussed the form TFRK of Amazonian indigenous peoples is regulated in the national legal systems. Finally, it is analysed how the national norms that regulate TFRK of Amazonian indigenous peoples accommodate the ICH Convention. [ABSTRACT FROM AUTHOR]

This paper focuses on rural and indigenous girls and their mothers in Peru, examining how they position schooling and education in their current life and future aspirations, in order to better understand girls' increasing participation in education. It is argued here that the high educational aspirations girls and their families have are not only related to the desire to overcome poverty and marginalisation but also to oppressive gender relations. The widening of female roles available to young rural women is impacting on their identities and life projects. The paper shows that these processes are not purely individual but intertwined with intergenerational agreements, family projects, and shared understandings of the changes needed to improve the life of young women, revealing important transformations in rural and indigenous families. The paper analyses qualitative data from boys and girls in three settings and focuses in more detail on three in-depth case studies. [ABSTRACT FROM PUBLISHER]

This paper examines teachers' implementation of a bilingual intercultural education (BIE) program in Peru. This program is inspired by global policies that promote cultural pluralism and educational access to marginalized indigenous populations. Broadly addressed in policy in Andean countries, interculturalism in Peru has remained a core educational principle with a neglected pedagogy. The lack of preparation of BIE teachers in intercultural pedagogy has both forced and allowed them intuitively to make sense of interculturalism in practice. Based on an ethnographic study of BIE teachers, this paper discusses teachers' interpretations of interculturalism and of indigenous culture. The study aims to inform educators and policy-makers concerned with interculturalism about the challenges and possibilities of a pedagogy that affirms diversity and advocates quality education for all. Este articulo examina la implementacion del programa de educacion bilingue intercultural (EBI) en el Peru. EBI se inspira en politicas globales que promueven el pluralismo cultural y el acceso educativo de las poblaciones indigenas marginadas. Siendo parte de la politica nacional de distintos paises andinos, la interculturalidad en el Peru se ha mantenido como principio educativo con una pedagogia negada. La falta de preparacion profesional de los maestros en pedagogia intercultural ha forzado y a la vez permitido una interpretacion intuitiva de EBI en la practica. Basado en un estudio etnografico de maestros EBI, este articulo analiza las interpretaciones de los maestros sobre interculturalidad y la cultural indigena. Este estudio intenta informar a educadores y politicos interesados en la interculturalidad, sobre los retos y las posibilidades de una pedagogia que afirma la diversidad y que promueve una educacion de calidad para todos. [ABSTRACT FROM AUTHOR]

• Relationships between oil extraction and subject formation in the Peruvian Amazon. • Uneven and combined extraction, ethnopolitics, and changing indigenous identities. • Changes in indigenous economies, relation to the environment, gender, and politics. • Non-linear local strategies in relating to national society and extractivism. • Case study among the Urarina in the Chambira basin. This paper examines the relationships between extractive infrastructure, changing territorial strategies, and contemporary processes of subject formation among the Urarina, an indigenous people in the Peruvian Amazon. We first introduce the uneven and combined character of oil extraction in the Loreto region in north-eastern Peru, and how its racialised spatial contradictions are expressed in the ethnopolitical field that gives political form to regional extractive operations. The paper goes on to analyse the case of the Urarina people in the Chambira river basin, their particular place in the geography of extraction, and the case of the community of Nueva Union. We examine contemporary processes of subject formation in the community, which combine radical transformations in the role of money, territorial strategies, use and valuation of the environment, and changes in political structure, in non-linear ways. The paper closes by examining how the case of the community of Nueva Union sheds light on broader dynamics of subject formation, localised relations to the environment, and extraction as they play out in contemporary indigenous Amazonia. [ABSTRACT FROM AUTHOR]

This paper is dedicated to study the forest and the impact of its use in the native community of Chamiriari in the province of Satipo, Peru. The adequate forestry use of the forests in the area would allow the efficiency in the timber industry and therefore mean an economic improvement, in addition to reducing ecological damages and preserving the cultural wealth of the native Chamiriari people who inhabit the area. That is why the statistical study of how timber resources are exploited in this area of Peru was necessary. For this, plots that serve as a sample were randomly selected to study the trees distribution in Satipo. One drawback found is that due to the number of plots studied and the extension of them it is difficult to count exactly how many trees exist, even on how much land is not planted, that is why the technicians who carried out the data collection were asked to express the data in the form of intervals, where imprecision is included, but the accuracy is preserved. This way of representing the data needs to be processed with the use of Neutrosophic Statistics, which is the extension of the theory of classical statistics to cases where data or parameters are available in interval forms. The results obtained will make it possible to increase the efficiency of timber industry with a minimum of ecological damage and respecting the way of life of the Chamiriari community. It is the first time to the authors’ knowledge that a study of this kind has been carried out in the province of Satipo. We concluded that the studied plots which are “non-intervened” or with few of cut out trees, have more variety in tree quality and economical interest in comparison with the “intervened” plots. [ABSTRACT FROM AUTHOR]

The long-term (AD 1300–1800), multi-scale interactions of monocropping and subaltern agri-food systems of Andalus (Spain) and coastal Peru reveal the entangled transformations of the Plantationocene. Historically convergent colonial monocultures (wheat, sugar, cotton, sheep, cattle) entangled with the divergence and plurality of resilient yet precarious diverse-food affordances of subaltern groups (peasants, indigenous people, enslaved persons, Mudejares, Moriscos). Using political ecology, the comparative cases illuminate how Plantationocene colonial entanglements were shaped through spatial movements and social-environmental affordances of biota, populations, and institutions. New empirical understanding and a novel conceptual and analytical framework offer insight into Plantationocene pathways, alternatives, and struggles. [ABSTRACT FROM AUTHOR]

Ayahuasca is a hallucinogenic plant mixture used in a ceremonial context throughout western Amazonia, and its use has expanded globally in recent decades. As part of this expansion, ayahuasca has become popular among westerners who travel to the Peruvian Amazon in increasing numbers to experience its reportedly healing and transformative effects. Drawing from ethnographic fieldwork in and around the area of Iquitos, Peru, the epicenter of ayahuasca tourism, this paper focuses on some of the problematic aspects of western engagement with indigenous spiritual traditions. This engagement is usually based on idealized and romanticized notions of indigenous shamanism and an inability to digest its less palatable aspects, such as sorcery. Through ethnographic examples and ethnohistorical evidence, I show that the romanticization indigenous peoples is not benign. In fact, this one-sided romantic image hides the complexity of indigenous peoples' situations by erasing the injustices that they have experienced and continue to experience. I propose a more holistic approach to ayahuasca shamanism that views indigenous peoples not living in a fictitious harmony with nature but as people embedded in larger struggles and facing important challenges not the least of which is the recent commercialization of indigenous spirituality. [ABSTRACT FROM AUTHOR]

This paper focusses on the negotiations in which many subaltern peoples engage within contexts of unequal power relations in colonial settings like eighteenth-century Peru. The trial and 'confession' of Micaela Bastidas, an indigenous mestiza and wife of the Inca rebel Túpac Amaru II, allows for an analysis of the complexity of her subjectivity and agency, both as products of colonial impositions and Andean notions of gender complementarity and power. As a woman, wife of a noble curaca and member of a conquered indigenous population, she defied rigidly bipolar colonial ethnic and gender norms. Skilfully engaging in 'rituals of subordination' through the manipulation of discriminatory colonial expectations, Micaela refused to share what was expected of her, subverting colonial gender and power hierarchies, albeit momentarily. [ABSTRACT FROM AUTHOR]

This paper presents the results of an exploratory study working with two Amazonian communities in Peru to identify key climate-related health risks from the perspective of local residents, and characterize how these risks are experienced and managed. The work adopts a vulnerability-based approach and utilizes participatory methodologies to document and examine local perspectives on vulnerability and adaptive capacity. Thirty nine community members were engaged in participatory photography (photovoice), and rapid rural appraisal workshops were conducted with a total 40 participants. Contextual information was obtained from 34 semi-structured interviews with key informants and participant observation during fieldwork. Three climate-related health risks were identified by the communities as pressing issues (food insecurity, water insecurity, and vector-borne disease), all of which are climate-dependent and reported to be being affected by observed changes in climatic conditions. Sensitivity to these risks is high due to social and economic disadvantages which force people to live in suboptimal conditions, partake in dangerous activities, and engage in unhealthy behaviors. Traditional approaches to health and strong social networks are important in moderating health risks, but are placed under increasing stress in the context of local social and economic changes due to larger scale influences, including resource development, deforestation, and changing social relations. [ABSTRACT FROM AUTHOR]

Peru's Quechua-speaking indigenous people have been portrayed by the dominant Spanish-speaking society in different ways throughout the five centuries since the Conquest, in response to contemporary social, political and literary trends. Nevertheless, they have always been perceived as ‘the other’ by mainstream society, and have rarely had a voice of their own. It may be, however, that in the 21st century they are able to reclaim their voice, although the ways in which they choose to do so may surprise us. This paper examines the portrayal of the highland Quechua people in Peruvian literature, government documents, academic writings and the media. Rather than an in-depth study, it is a survey of the differing perceptions of the Quechua people from the late 16th century to the beginning of the 21st century, with reference to the Inca Empire, romantic portrayals in 19th-century poetry, the sociological interpretations of the ‘Indian problem’ in early 20th-century Peru, and the use of indigenous people as political or spiritual symbols in more recent times. [ABSTRACT FROM PUBLISHER]

Official apologies and truth commissions are increasingly utilized as mechanisms to address human rights abuses. Both are intended to transform inter-group relations by marking an end point to a history of wrongdoing and providing the means for political and social relations to move beyond that history. However, state-dominated reconciliation mechanisms are inherently problematic for indigenous communities. In this paper, we examine the use of apologies, and truth and reconciliation commissions in four countries with significant indigenous populations: Canada, Australia, Peru, and Guatemala. In each case, the reconciliation mechanism differentiated the goal of reconciliation from an indigenous self-determination agenda. The resulting state-centered strategies ultimately failed to hold states fully accountable for past wrongs and, because of this, failed to transform inter-group relations. [ABSTRACT FROM AUTHOR]

Background: Women living in indigenous communities in Peru currently experience extremely high rates of intimate partner violence (IPV). Over the past 10 years, there has been a large multi-sectoral initiative to establish a national network of Centros de Emergencia de la Mujer (Women's Emergency Centres) that integrate health and police services, and substantial increase in efforts from non-governmental organisations in supporting survivors of violence. However, there is currently little evidence on how existing services meet the needs of indigenous women experiencing violence in Peru. Methods: As part of a broader mixed-methods participatory VAWG prevention study, we assessed existing service provision for women experiencing violence in an indigenous Quechua community from Amantaní, Peru. This involved 17 key informant interviews with legal, government, police, and civil society representatives. We used the UN Women Essential Services Package for Women and Girls Subject to Violence framework to guide our analysis. Results: Participants identified major gaps in existing services for indigenous women survivors of violence in Peru. They discussed survivors and perpetrators not being identified by the health system, a lack of IPV response training for health professionals, IPV not being prioritised as a health concern, and a lack of health services that are culturally appropriate for indigenous populations. Survivors who report to police are often treated poorly and discriminated against. Legal systems were perceived as insufficient and ineffective, with inadequate legal measures for perpetrators. While legal and policy frameworks exist, they are often not applied in practice. Service provision in this region needs to adopt an intercultural, rights based, gendered approach to IPV response and prevention, considering cultural and linguistic relevance for indigenous populations. Conclusion: The role of structural violence in perpetuating indigenous women's experiences of violence and undermining their access to services must be central to designing and implementing appropriate policies and services if they are to meet the needs of indigenous women in Peru. Key messages: - Intimate partner violence is a serious health and human rights issue affecting women who have been traditionally discriminated against and excluded from support services in the Andes - Services available in the region need to adopt an intercultural, rights based and gendered approach to IPV response and prevention, considering cultural and linguistic relevance for indigenous populations in Peru - Structural violence needs to be considered in assessing indigenous women's experiences of violence and their access to services [ABSTRACT FROM AUTHOR]

This article provides a descriptive account of the workings of an Indigenous-led teacher training initiative in the Peruvian Amazon (Formabiap) and considers the extent of its transdisciplinary pedagogic approach, with a special focus on the ontological and epistemological stakes of intercultural knowledge exchanges in the context of contemporary global challenges. The article evaluates the extent to which Indigenous pedagogical projects can sustain inter-species relationships that promote a good life in which diverse species, including both humans and plants, can flourish. To extol the potential of Formabiap's 35 year plus Indigenous rights initiative, the authors forward the notion of biosocial pedagogy, a heuristic device that helps value the consubstantial, and relationally entangled epistemologies of Indigenous Life-worlds. [ABSTRACT FROM AUTHOR]

From its beginnings, feminism has challenged knowledge about women and gender and questioned the methods by which that knowledge is produced. Feminist psychologists are well-positioned to engage in a critical re-examination of the assumptions underlying theory or the constructs employed in the construction of knowledge. Macleod et al. noted that feminists have rarely adopted a single theory, recognizing that every feminism bears the stamp of its place of origin. The current study contributes to feminist decolonizing efforts by using the standpoint of activists in Perú to conduct an examination of feminism. The project involves scholar-activist collaborations with the Global Feminisms Project, at the University of Michigan, and a feminist organization in Perú, Flora Tristán. Nine key feminist activists were interviewed through testimonio. Participants held positions including: Indigenous leaders, scholars, Congresswomen, directors of organizations, and youth leaders. Key findings reveal that the feminist activists interviewed believe that production of knowledge is not a monopoly of the academy, feminism is inherently intersectional and is a process, not an academic definition, and one crucial for political action. [ABSTRACT FROM AUTHOR]

Copyright of International Journal of the Sociology of Language is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Rodriguésia is the property of Revista Rodriguesia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Every woman experiences the menopause transition period in a very individual way. Menopause symptoms and management are greatly influenced by socioeconomic status in addition to genetic background and medical history. Because of their very unique cultural heritage and often holistic view of health and well-being, menopause symptoms and management might differ greatly in aboriginals compared to non-aboriginals. Our aim was to investigate the extent and scope of the current literature in describing the menopause experience of aboriginal women. Our systematic literature review included nine health-related databases using the keywords ‘menopause’ and ‘climacteric symptoms’ in combination with various keywords describing aboriginal populations. Data were collected from selected articles and descriptive analysis was applied. Twenty-eight relevant articles were included in our analysis. These articles represent data from 12 countries and aboriginal groups from at least eight distinctive geographical regions. Knowledge of menopause and symptom experience vary greatly among study groups. The average age of menopause onset appears earlier in most aboriginal groups, often attributed to malnutrition and a harsher lifestyle. This literature review highlights a need for further research of the menopause transition period among aboriginal women to fully explore understanding and treatment of menopause symptoms and ultimately advance an important dialogue about women’s health care. [ABSTRACT FROM PUBLISHER]

This paper discusses a human rights-based initiative developed in Puno, Peru, in which indigenous women seek to address problems with access and quality of care by monitoring their government-run health facilities. The evidence of impact presented here is based on a qualitative study of the rights- based monitoring initiative (53 key informant interviews in 2010-2011), corroborated by findings from a review of previous qualitative and quantitative assessments of the initiative. The research findings show that the citizen monitors are able to identify, document, and act on a set of persistent "everyday injustices" experienced by health care users. These can include illegal financial charges, abusive or dismissive treatment, extended wait times, and culturally insensitive care. These results suggest that citizen monitoring can lead to important changes at the health facility level, as well as in the lives of the volunteer monitors. It can also provide key information that can be used to put previously neglected concerns onto local and national health policy agendas. However, as this article explores, the citizen monitoring initiative faces several of its own challenges. [ABSTRACT FROM AUTHOR]

Aim of the Study and Ethnopharmacological relevance This paper presents the first ethnobotanical survey conducted among the Achuar (Jivaro), indigenous people living in Amazonian Ecuador and Peru. The aims of this study are: (a) to present and discuss Achuar medicinal plant knowledge in the context of the epidemiology of this population (b) to compare the use of Achuar medicinal plants with the uses reported among the Shuar Jivaro and other Amazonian peoples. Materials and methods The author conducted field research in 9 indigenous villages in the region of Morona Santiago and Pastaza in Ecuador. Semi-structured interviews on local illnesses and herbal remedies were carried out with 82 informants and plant specimens were collected and later identified in Quito. A literature research was conducted on the medicinal species reported by Achuar people during this study. Results The most reported medicinal plants are species used by the Achuar to treat diarrhoea, parasites infection, fractures, wounds, and snakebites. Informants reported the use of 134 medicinal species for a total of 733 recorded use-reports. Of these 134 species, 44 are reported at least 3 times for one or more specific disease condition for a total of 56 uses. These species are considered a core kit of medicinal plants of the Achuar of Ecuador. Most of these medicinal species are widely used in the Amazon rainforest and in many other parts of Latin America. Conclusion The author documented a core kit of 44 medicinal plants used among the Achuar of Ecuador and found that this core set of medicinal plants reflects local epidemiological concerns and the pharmacopoeias of the Shuar and other Amazonian groups. These findings suggest that inter-group diffusion of medicinal plant knowledge had a prominent role in the acquisition of current Achuar knowledge of medicinal plants. [ABSTRACT FROM AUTHOR]

In May 2010, Julián Miranda, an Indigenous Asháninka shaman, died hours after killing a jaguar-shaman. Despite knowing that it could kill him, he killed a jaguar-shaman to protect his cows, an investment to support the much-desired progreso ('progress') of his children and grandchildren through education. Julián's choice was one of personal sacrifice driven by the hardships he experienced in the degraded forests of the Bajo Urubamba valley in the Peruvian Amazon. My examination of his decision to kill the jaguar-shaman engages with the multi-disciplinary literature on how local peoples engage with the expanding extractive frontier in Latin America. The emphasis most literature places on social movements and – to a lesser extent – on the ontological characteristics of these conflicts needs to be counterbalanced by individual experiences like Julián's for a deeper understanding of the multiple local experiences of large-scale resource extraction and the different strategies through which people pursue their desired futures. [ABSTRACT FROM AUTHOR]

Abstract: This paper examines the genesis, policy attributes and applications of Javier Pulgar Vidal''s pioneering geographic framework of national land use in Peru. It represents the early design of a state-indigenous perspective on land use and policy incorporating geovisualization techniques. Propelled initially through populist agrarian and indigenista politics, it presages general elements of the current prospect of national land use policies under multicultural environmental governance being expanded in many countries. Ongoing application of Pulgar Vidal''s geographic framework is concentrated on three themes: (i) indigenous agroecological zonation and regional development; (ii) food security utilizing indigenous agrobiodiversity; and (iii) geo-spatial ordering of cultural-environmental informatics. Important influence and widespread application of this framework, as well as major limitations, have stemmed from its hybrid character. As an intermediate-level conceptual framework it provides a versatile capacity for organizing wide-ranging information on complex land use, linking actors and institutions in diverse land use initiatives, and as an advanced perspective on cultural-environmental adaptations involving major indigenous influences. Its contribution is less significant as a predictive theory and it largely fails to generate participatory inputs or politically empowering processes of direct benefit to indigenous people and organizations. [Copyright &y& Elsevier]

Globalization, characterized by economic liberalization, has resulted in the growing power of corporate capital and MNCs. However, it has also provided opportunities for previously marginalized groups, such as indigenous peoples, to rescale their political claims and gain international support and legitimacy. This paper explores the double-edged sword of globalization for indigenous peoples in their struggle against mining companies in Peru, and the changing nature of their resistance: employing a collective identity, partnerships with international actors, and litigation. It concludes that the struggle actually provides indigenous peoples in Peru with a platform on which to voice their concerns on a global scale, which has ultimately given them more political power at the domestic level. As well, the role of the Peruvian state is analyzed in ignoring or suppressing indigenous rights through the endorsement of an economic development strategy, which starkly contrasts the sustainable and participatory development view advocated by indigenous communities [ABSTRACT FROM AUTHOR]

Aim of the study: To collect, analyze and evaluate the ethnopharmacologic knowledge in Nor-Yauyos in order to protect it. This paper reports the results of an ethnopharmacological survey on the uses of medicinal plants by inhabitants of the Andean region Nor-Yauyos, Peru. In this region one surviving ethnic group, the Jaqaru-Quichuas, has been identified. Methodology: Field work was concluded between October 1999 and March 2000, using semi-structured questionnaire and participant observation as well as transects walks in wild herbal plant collection. Interviews with 68 informants (mean age: 54; 100% men, 0% women) were performed in 12 farmers’ communities: Huancaya, Vilca, Vitis, Miraflores, Piños, Carania, San Lorenzo De Alis, Santa Rosa De Tinco, Tomás, Huancachi, Laraos and Huantán. Results: 63 species of plants belonging to 29 families were reported. More than a half of reported plants were native, endemic of the studied area. Leaves and their mixtures were the most (67.26%) commonly used plant part. Most of the remedies were prepared in infusion, and 90.08% were administered orally. Most treated disorders were the gastrointestinal (18.59%) and respiratory ones (18.22%). Conclusions: 6 species (9.52%) without pharmacological references in international scientific literature, 21 species (33.33%) with 1–2 references, 16 species (25.40%) with 3–6 references, and 20 species (31.75%) that have been already widely studied were found. [Copyright &y& Elsevier]

Copyright of Indiana (03418642) is the property of Ibero-Amerikanisches Institut, Preussischer Kulturbesitz and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper I examine struggles over space, mobility, and indigenous human geographies that centred on the reducciones (reductions), colonial towns that were created for the purpose of controlling indigenous populations in 16th-century Spanish Peru. Drawing on recent geographical debates about 'domination' and 'resistance' I question assumptions, encountered in many studies of the reducciones, about the homogeneity and coherence of Spanish concepts of colonial spatial order, and seek to demonstrate that these settlements were located at the centre of complex struggles that went far beyond binary oppositions between Andeans and Spaniards. Rather than emphasising the manner in which the reducciones were implemented by colonial authorities as instruments of spatial and behavioural control, I draw attention to the ambivalence and diversity of Spanish reactions to the reducciones and the ways in which indigenous spatial practices were closely entwined with those of the colonisers. By reinserting the reducciones into the messy matrix of everyday colonial life, I aim to contribute to current efforts to question and dismantle the dualisms upon which colonialism was itself founded. [ABSTRACT FROM AUTHOR]

Purpose: The purpose of this systematic review is to synthesize the evidence on the types of interventions that have been utilized by Indigenous Peoples living with cancer, and report on their relevance to Indigenous communities and how they align with holistic wellness. Methods: A systematic review with narrative synthesis was conducted. Results: The search yielded 7995 unique records; 27 studies evaluating 20 interventions were included. The majority of studies were conducted in USA, with five in Australia and one in Peru. Study designs were cross-sectional (n=13); qualitative (n=5); mixed methods (n=4); experimental (n=3); and quasi-experimental (n=2). Relevance to participating Indigenous communities was rated moderate to low. Interventions were diverse in aims, ingredients, and outcomes. Aims involved (1) supporting the healthcare journey, (2) increasing knowledge, (3) providing psychosocial support, and (4) promoting dialogue about cancer. The main ingredients of the interventions were community meetings, patient navigation, arts, and printed/online/audio materials. Participants were predominately female. Eighty-nine percent of studies showed positive influences on the outcomes evaluated. No studies addressed all four dimensions of holistic wellness (physical, mental, social, and spiritual) that are central to Indigenous health in many communities. Conclusion: Studies we found represented a small number of Indigenous Nations and Peoples and did not meet relevance standards in their reporting of engagement with Indigenous communities. To improve the cancer survivorship journey, we need interventions that are relevant, culturally safe and effective, and honoring the diverse conceptualizations of health and wellness among Indigenous Peoples around the world. [ABSTRACT FROM AUTHOR]

We provide an analytical contrast of the dynamics of secondary forest regeneration in Nepal and Peru framed by a set of common themes: land access, boundaries, territories, and rights, seemingly more secure in Nepal than Peru; processes of agrarian change and their consequences for forest-agriculture interactions and the role of secondary forest in the landscape, more marked in Peru, where San Martín is experiencing apparent agricultural intensification, than in Nepal; and finally processes of social differentiation that have consequences for different social groups, livelihood construction and their engagement with trees, common to both countries. These themes address the broader issue of the necessary conditions for secondary forest regeneration and the extent to which the rights and livelihood benefits of those actively managing it are secured. [ABSTRACT FROM AUTHOR]

Copyright of Journal of the Royal Anthropological Institute is the property of Wiley-Blackwell and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

We contribute to the literature on multidimensional poverty and people with disabilities by developing a group-specific, comprehensive, and policy-relevant measure of multidimensional poverty adapted to exploring deprivations within the group of persons with disabilities in Peru. Based on the Alkire-Foster method, we calculated multidimensional poverty estimates using data from the first Specialised National Survey on Disability in Peru collected in 2012. Our measure included eight dimensions, four of which were operationalised using disability-specific indicators, of which, in turn, three involved deprivation criteria specific to different categories of disability. Our results showed that 41.1% of the population with disabilities in Peru suffer deprivations in at least three out of the eight dimensions, whereas rural populations, women, indigenous peoples, persons with severe disabilities, and persons with communication disabilities face the highest levels of poverty. Additionally, we identified rural indigenous women as the poorest subgroup within the overall group of persons with disabilities in Peru with a poverty incidence of 88.1%. Our results suggested that eradicating multidimensional poverty among persons with disabilities in Peru will involve implementing reasonable accommodations to existing policies and creating new disability-specific policies focused on the poorest subgroups within this population. [ABSTRACT FROM AUTHOR]

The Reduction of Emissions from Deforestation and forest Degradation (REDD+) mechanism faces implementation challenges related to tenure security and governance institutions. In response, multiple regional climate mitigation initiatives have emerged. In Peru, indigenous networks have created their own Indigenous Amazonian REDD (RIA), an initiative aiming to strengthen property rights for native peoples. At roughly the same time, the Peruvian government launched the National Forest Conservation Program (PNCB), a conditional payment scheme aiming to encourage sustainable forest management. However, these initiatives must still overcome fragmented institutional governance of forests at the regional scale and continued challenges related to indigenous tenure security. This article examines how indigenous federations and the Peruvian government are attempting to implement these initiatives in the Amazonian region of Madre de Dios to examine how challenges play out in practice. These cases illustrate the institutional gaps between national policies, regional capacities, and local needs and expectations. However, it also demonstrates how an innovative institutional partnership at the subnational scale may be overcoming some of these challenges. [ABSTRACT FROM AUTHOR]

The article traces the emergence and further development of two related fiscal categorizations concerning indigenous peoples in the viceroyalty of Peru: forasteros and yanaconas del rey. Broadly speaking, both categorizations denoted indigenous people living outside their original communities, generally without access to communal lands, and therefore often characterized as migrants. As we will show, access to land and migration were not always and everywhere present. We analyze these social and fiscal categorizations from conquest to the early nineteenth century, occasionally addressing several related minor classifications, such as quintero, which were regionally limited. We argue that the General Visitation by Viceroy Mancera in 1645 was a turning point since it included for the first time separate lists of yanaconas del rey and forasteros within the tributary censuses. [ABSTRACT FROM AUTHOR]

By using a sociolegal analysis, this article shows how the Peruvian State has used administrative mechanisms to prevent the free, prior and informed consultation of indigenous and peasant communities impacted by mining projects throughout the country. Prior consultation – a fundamental right for these communities – is being drained of its content by ad hoc procedures of a mining bureaucracy bent on ignoring it. For this, the main strategy has been to deny the identity of indigenous peoples and, by doing so, divest them of their collective rights. The goal has been to promote the expansion of the mining industry at all costs. In the context of an extractivist economy, indigenous rights loose substance. The state has thus moved from the discursive recognition of indigenous rights to its effective disregard. However, the reaction of other state agencies against the systematic denial of indigenous collective rights offers not only hope but the chance to assess the tension between economic and special human rights. [ABSTRACT FROM AUTHOR]

Throughout the tropics, hunting and fishing are critical livelihood activities for many Indigenous peoples. However, these practices may not be sustainable following recent socio-economic changes in Indigenous populations. To understand how human population growth and increased market integration affect hunting and fishing patterns, we conducted semi-structured interviews in five Kukama-Kukamilla communities living along the boundary of the Pacaya-Samiria National Reserve, in the Peruvian Amazon. Extrapolated annual harvest rates of fish and game species by these communities amounted to 1,740 t and 4,275 individuals (67 t), respectively. At least 23 fish and 27 game species were harvested. We found a positive correlation between village size and annual community-level harvest rates of fish and a negative relationship between market exposure and mean per-capita harvest rates of fish. Catch-per-unit-effort (CPUE) analyses indicated local depletion of fish populations around larger, more commercial communities. Catch-per-unit-effort of fish was lower in more commercial communities and fishers from the largest village travelled further into the Reserve, where CPUE was higher. We found no effect of village size or market exposure on harvest rates or CPUE of game species. However, larger, more commercial communities targeted larger, economically valuable species. This study provides evidence that human population growth and market-driven hunting and fishing pose a growing threat to wildlife and Indigenous livelihoods through increased harvest rates and selective harvesting of species vulnerable to exploitation. [ABSTRACT FROM AUTHOR]

For Indigenous peoples, land is both an agricultural and sacred space where both human and nonhuman relations work together as stewards. This study pioneers a comparative study of the traditional ecological knowledge systems (TEK) of Māori and Quechua peoples. Drawing from talking circles with Māori and Quechua people, and narrative and metaphors from these traditions, this research shows that TEK is at the heart of Quechua and Māori peoples' food values. Further, we highlight the vital role that TEK plays in framing practices and processes that drive the restoration of Indigenous peoples' food systems, cultural knowledge and environmental health today. This study demonstrates that food can play a fundamental role in asserting collective self-determination, for moving beyond colonial approaches to food, and ultimately for pursuing environmental justice. [ABSTRACT FROM AUTHOR]