By Peter Gow
Uniting the ethnographic info gathered by means of the fieldwork tools invented through Malinowski with Levi-Strauss's analyses of the kin among fable and time, this publication analyzes a century of social transformation of the indigenous Piro humans of Peruvian Amazonia. it really is a tremendous contribution to anthropological debates at the nature of historical past and social swap, in addition to on missed components equivalent to delusion, visible artwork, and the methodological concerns serious about fieldwork and archival facts.
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Additional info for An Amazonian Myth and Its History (Oxford Studies in Social and Cultural Anthropology)
Such was the case of Maximiliano Gorelón anel Pucani vilIage. The new cconomic opportunities also brollght in immigrants from other areas of sllch as Mauricio Fasabi. OtheI' new people began to appear in thesc newly independent communities, missionaries. n:/Jo: 'Iittle staI'-apple'), aeross the ri ver fi-om Santa Clara. In 1947, Esther Matteson of the SIL turned up in the mielst of the Piro people to begin one of the first SIJ, projects in South America, and replaced the Adventists in Huau. The next year, the Dominicans openeel a mission at the mouth of the Sepahua river, anel named it EI de!
3 laughed, but Julian assured him that this was the best way to take the Julian went em to criticize the local ayahuasca, and to praise the higher quality of the drug useel by the people from the Tambo river, his kinspeople. Pleased that the conversation was turning away from my ignorant story anel its unforeseen consequences, I told them that some years befóre, taking tahuasca in a tiny Campa village in the Gran Pajonal area, far to the west beyond the Tambo river, I had lhe experience of f1ying under the earth and seeing great cities lit up in the darlmess below me.
This 50011 changed. The Dominican of Sepa, Padre Elías, stopped by to investigate this new community forming 011 the riverbank, and there met Artemio and his brother-in-law Antonio, whom he knew from Sepahua. They asked him to open a school for their children. In 1973, the ])ominicans opened the mission centre of Santa Clara and starteel a schoo! taught by a secular missionary teacher f1'om Lima. Initially, Antonio was recognized as headman, but he was soon replaced by Artemio. owly grew into the community where I turned up, unexpectedly, in December 1980, and in which I then began to live.
An Amazonian Myth and Its History (Oxford Studies in Social and Cultural Anthropology) by Peter Gow