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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]

The increasing number of claims filed by Indigenous peoples against pollution caused by extractive industries makes the challenge of factualizing and measuring the damage caused in their territories necessary. In Peru, the Kukama Kukamiria people are among the most affected by the various spills from the North Peruvian Pipeline since its construction, one of the most well-known occurred in the lower Marañón River in 2014. This paper is about the efforts and limitations involved in aligning the Kukama Kukamiria's experiences with the criteria and frameworks for measuring damage and compensation amid the toxic environment and the complicated time and space of late capitalism. Based on ethnographic research and considering the judicial processes, the analysis found that compensation became a tool of dispute in which incommensurable Indigenous worlds emerged to claim for their incommensurability to exist. But in the Peruvian neoliberal and extractive context, compensation also became a technique for governing Indigenous lives and natures in a way that excludes those worlds. [ABSTRACT FROM AUTHOR]

From a reflexive approach that highlights the level of social practice and the role of ethnical difference on the dialogue between hosts, guests and tourism heritage managers, in this paper we focus on a local tourism program targeted to indigenous population of Cusco Region, Peru. To elucidate the cultural meaning of this patrimonial and touristic experience for indigenous tourists, we study what their interests are on these tours, the ways they relate to the visited heritage, and about the production of regional and national identity narratives. [ABSTRACT FROM AUTHOR]

This paper analyses the Peruvian institutional scaffolding that favours mechanisms for dispossessing land from indigenous peoples in Peru, despite their protection by regulations that recognise them as such and their constitutional status, which imposes binding obligations. International human rights protection standards are therefore violated, along with the International Labour Organization's Convention 169 and the jurisprudence of the Inter-American Court of Human Rights (IACHR). It is therefore noteworthy that the Peruvian State has approved the titling of indigenous peoples' lands that are suitable for forestry "Transfer of use rights" - the main mechanism of dispossession affecting the ancestral territories of the indigenous peoples of the Peruvian jungle. [ABSTRACT FROM AUTHOR]

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]

The Peruvian government's Law N. 27811, an intellectual property law passed in 2002 and designed to register and protect traditional knowledge, provides productive opportunities for critical analysis. Framed within the trajectory of international intellectual property rights and discussions that complicate the integration of Traditional Ecological Knowledge (TEK) into Cartesian scientific frameworks, this paper critically examines how the Peruvian law has been implemented and its impacts in Indigenous communities, particularly in the Andean Amazon region. The analysis is based on the author's work assisting Indigenous communities in San Martin register their knowledge through this law. While the law represents an advanced legal attempt to address power inequalities, it remains problematic. It does not address the impoverishment of Indigenous Peoples and continues to subordinate Indigenous TEK to Cartesian science. Although it is a symbolic recognition of the value of Peruvian Indigenous Peoples, other mechanisms are still required to redress the long history of colonization and racism. [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]

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 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]

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]

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 the United Nations conference on environment and development, signed the Convention on Biological Diversity, which obliges the signatory States to combat the extinction of species throughout the world. Its executive secretary said: "the services that nature offers us are free, but the man has a deep unconscious of what he represents their destruction [...] If humanity does not brake to the degradation of biodiversity, the legacy for future generations will be mortgaged [...] must have the courage to look our children in the eye and admit failure [...] admit that we continue losing biodiversity at an unprecedented pace, we are mortgaging their future". Words that initialed by premonitions future about the treatment of the extinction of a large part of the existing biodiversity, that if we do not a treatment, their destruction would speed up and we would be going against the new scheme of sustainable development. In this paper, I analyze and discuss from the perspective of social rights, environmental, and economic, compliance with subparagraphs (c) and (d) of article 10 of the said convention in the native communities of the Peruvian Amazon, an area of permanent armed con ict between the Peruvian State and the native communities. The work consists of six parts. The first explains the legal framework and jurisprudence; the second covers the methodology, and will draw attention to the method and the approach of hypotheses; the third the theoretical framework, the geographical framework and the gathering of information; The fourth on analysis and interpretation; in the fifth set out an analogy with some of the results of the European Union and countries of south America; in the sixth part formulates some conclusions and new perspectives for the future. [ABSTRACT FROM AUTHOR]

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]

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]

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]

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]

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]