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This article examines how some members of the Matsigenka ethnic group, an Arawak population from the south-east of the Peruvian Amazon, take ownership of and relate to the administrative unit in which they are now grouped together: the comunidad nativa (“indigenous community”). Our study will focus on the formation process of Palotoa-Teparo, a small matsigenka administrative community of the Madre de Dios department. We will see how the Matsigenka thus regrouped in a “community” take over the administrative directory imposed by the state, how they appropriate its lexicon and tools in order to build a political representation of their own. They are thereby constantly reproducing ramifications of the state, all while exercising, mutatis mutandis, political sovereignty of sorts over the territory which has been alloted to them—albeit in a cramped form.

The Kirineri are a recently contacted subgroup of the Matsigenka people. Since first accounts of their presence, riverine Matsigenka and white people have considered them to be the wild inhabitants of the headwaters of the Urubamba’s right bank. Today, still living in this dynamic, a Kirineri chief explores and incorporates alterity while producing his own identity. This essay examines the discourses and actions by which this chief improves his “mimetic faculty”. Two entities concern him: the cannibal devoid of intentionality and the invisible intentionality of writing. To understand this idiom of alterity this essay will pay special attention to Matsigenka personhood theory.

This article explores different modes of understanding such atmospheric phenomena that in English are described as ‘weather’ and ‘climate’ applying Norman Fairclough’s critical discourse analysis. In consequence, focus is not on the physical phenomena as such but on ontological differences as reflected in expressions and practices pertaining to indigenous Matsigenka people and migrants from the Andean highlands to the tropical lowlands, centring on their respective interaction both with each other and, more generally, with the social, natural and supernatural dimensions of the environment. Adhering to ideals of modernity and modern science, the Andean migrants employ the climate change discourse as an indication upon social advancement to promote and legitimize their superiority over the allegedly backward and irrational Matsigenka to whom the climate discourse makes little sense. The climate change discourse thus serves here as a means of environmental colonialism in order to turn Matsigenka people into proper citizens. [ABSTRACT FROM AUTHOR]

Sharing is commonly associated with close and intimate groups characterised by symmetrical relations. In this essay, the generality of this assumption is challenged and it is argued that it is necessary to take into consideration the particular cultural and historical conditions of each case. Departing from the subordinate position, many Amazonian peoples experience in relation to White people I explore how the institution of godparentage is employed by Matsigenka people of southeastern Peru to emulate a sharing context in order to overcome the inequality of the relationship and thus allowing access to assumedly superior White people things. [ABSTRACT FROM AUTHOR]

The Matsigenka people living traditional lifestyles in remote areas of the Amazon rely on a fish-based diet that exposes them to methylmercury (MeHg) at levels that have been associated with decreased IQ scores. In this study, the association between Hg levels and working memory was explored using the framework of the Multicomponent Model. Working memory tasks were modified to fit the culture and language of the Matsigenka when needed and included measures for verbal storage (Word Span) visuospatial storage (Corsi Block Task) and a measure of executive functions, the Self-Ordered Pointing Task (SOPT). An innovation of the Trail Making Tests A & B (TMT A & B) was pilot tested as another potential measure of executive functions. The mean hair Hg levels of 30 participants, ages 12 to 55 years, from three different communities (Maizal, Cacaotal and Yomibato) was 7.0 ppm (sd = 2.40), well above the World Health Organization (WHO) limit for hair of 2.0 ppm and ranged from 1.8 to 14.2 ppm, with 98% of a broader sample of 152 individuals exceeding the WHO limit. Hair Hg levels showed significant associations with cognitive performance, but the degree varied in magnitude according to the type of task. Hg levels were negatively associated with executive functioning performance (SOPT errors), while Hg levels and years of education predicted visuospatial performance (Corsi Block accuracy). Education was the only predictor of Word Span accuracy. The results show that Hg exposure is negatively associated with working memory performance when there is an increased reliance on executive functioning. Based on our findings and the review of the experimental research, we suggest that the SOPT and the Corsi Block have the potential to be alternatives to general intelligence tests when studying remote groups with extensive cultural differences.

Partindo do caso específico dos Matsigenka que habitam as selvas montanhosas do sudeste do Peru, este artigo questiona algumas das suposições associadas à concepção predominante sobre o perspectivismo amazônico. Por meio da análise de diversos registros culturais, como rituais de nascimento e narrativas míticas, noções dos Matsigenka sobre o ser, a alma e o eu são aqui discutidas e confrontadas com a importância freqüentemente atribuída à forma física na conceituação do mundo. Contrastando com a ênfase dada ao corpóreo, defendo que, segundo gente matsigenka, é o eu ciente e não corpóreo o que determina a perspectiva e a identidade. Em sintonia com isso, a transformação corporal é vista como conseqüência do desejo de sociabilidade do Eu, e não das intenções predatórias do Outro.

Laughing and humour are of great importance to most people in their everyday life and these phenomena have attracted attention from many social thinkers. It has been noted that laughter often is provoked by something that is considered to be absurd and paradoxical. This essay focuses specifically on the meaning of laughter among Matsigenka people of the Peruvian Amazon. The paper discusses how absurdity is employed within narrative genres as a structuring principle within the specific ethos that is predominant among this people and how it serves to generate and manifest conviviality. [ABSTRACT FROM AUTHOR]

Ecotourism can capture biodiversity values and provide incentives for conservation, and many integrated conservation and development projects include an ecotourism component. One key assumption behind this strategy is that ecotourism businesses can achieve financial viability. This paper presents a financial case study of the well-known community-based ecotourism lodge ‘Casa Matsiguenka’, owned by an indigenous Matsigenka population in Manu National Park (Peru), only the second such project to be thoroughly analysed in the literature. Built and financed from 1997 to 2003 with German official aid, the lodge's revenues have only just exceeded operating costs and have not covered the costs of infrastructure replacement, thereby failing to secure long-term business sustainability. Wages and income from handicraft sales have covered about a third of individual cash needs in the two participating communities, but communal income from lodge operating profits (for example to pay for community infrastructure, health care or education) has been minimal. The lodge's difficulties are attributed largely to a flawed business plan in which the lodge has sold its services to its own competitors, a group of ecotourism agencies that have used their lobbying power to create a cartel in Manu. In a narrow analysis, the return on investment for this project has been approximately one-third of what could have been achieved to date by merely investing the start-up grant monies in a bank account and paying the interest directly to the Matsigenka communities in exchange for conservation actions. Broader analysis indicates the modest income and slow pace of business so far has permitted gradual social and economic adaptation on the part of culturally conservative indigenous communities. Moreover, the lodge project has generated processes of social and political organization, and sustained positive contact with Peruvian national society, which can be counted among its successes. The lodge has helped produce dialogue between the Park administration and the Matsigenka communities, a process that could ultimately result in co-management agreements that help to resolve people-park conflicts in the Park. [ABSTRACT FROM PUBLISHER]

Accumulating evidence suggests that folktales in some societies are characterized by a culturally constructed underlying emotional structure, or Cultural Emotion Schema. In this paper we argue that Matsigenka illness narratives and folk stories share an underlying emotion schema, in which death and suffering result from conflicts between strong-willed individuals prompting anger and aggression. Analysis of illness narratives collected by Izquierdo in the Matsigenka community of Kamisea in the Peruvian Amazon between 1996 and 1999 reveals a common pattern in which envy and frustration lead to the belief in sorcery as the main cause of illness and death. This pattern contrasts with the typical stories of a previous generation collected by the Johnsons among the Matsigenka of Shimaa and other Matsigenka researchers, where sorcery beliefs were virtually absent. Our argument is that important changes in ecology, community, politics, and religion have led to a systematic rise in feelings of envy and frustration, and that these have increased the likelihood that sorcery accusations will occur. We explore the likelihood that such beliefs increase as egalitarian peoples become more crowded into settlements where they are likely to experience greater inequality, more competition for resources and increased societal and personal stress. [ABSTRACT FROM AUTHOR]

Although biomedical indicators of health status show that physical health for the Matsigenka of the Peruvian Amazon has significantly improved over the past 20-30 years, the Matsigenka perceive their health and well-being to have severely declined during this period. This discrepancy between empirical measures and local perceptions of health and well-being points to the central tension inherent in measuring and defining "health." While biomedical parameters of health are generally linked to notions of the body free of illness, measurable by physiological means, the Matsigenka define physical health as only one component of what it means to be healthy and to experience well-being. For the Matsigenka, notions of health and well-being are linked fundamentally to ideals about happiness, productivity and goodness, in addition to biomedical health. The Matsigenka attribute the decrease in their well-being to newly instigated sorcery and stressors resulting from outside influences and morality institutionalized by cultural "outsiders", such as missionaries, school teachers, health personnel, oil company employees and government officials. This article explores the relationships between biomedical, societal and personal assessments of health and well-being among the Matsigenka as they seek to preserve their sense of wellness in spite of their rapidly changing social and economic environment. By using longitudinal qualitative and quantitative ethnographic and health data, this paper shows that, for the Matsigenka, increases in acculturation and permanent settlement result in an alarming decrease in their health and well-being. [ABSTRACT FROM AUTHOR]

This paper explores Matsigenka notions of morality as evidenced in central mythological texts. The focus is on myth since, it is argued, myths provide a means whereby fundamental conditions of everyday life as conceptualized by their conventional audience can be understood and interpreted. Although myth does not provide a uniformly accepted cultural blueprint of social reality, a certain intersubjective consonance is to be expected. It is argued that to the Matsigenka morality is primarily a means to maintain conditions of conviviality. Matsigenka moral considerations are thus context‐dependent and can only be reflected upon casuistically. [ABSTRACT FROM PUBLISHER]