Awajún

Los awajún del Alto Marañón, región nororiental de la Amazonía peruana, fueron protagonistas de un conflicto socio-ambiental, conocido como “Baguazo” (junio 2009). Actualmente, ellos se encuentran implicados en la elaboración de una memoria oral sobre esta dolorosa experiencia: relatos que terminan reuniendo acontecimientos recientes con los de su pasado histórico. El análisis de un material etnográfico reunido permitirá la observación de cómo este grupo está viviendo el actual proceso de re-elaboración de las emociones de aquel entonces y cómo las va transmitiendo.

RESUMEN

Investigar el nexo entre mito y ficción amazónica, a través del discurso de un producto fonográfico que se hace llamar así mismo radio película, genera como primera impresión la interrogante: ¿Es posible hacer cine a través de la radio? Mas allá de la novedad del concepto epistemológicamente, al ahondar en la esencia de la obra a través de su título: Etsa Nantu, y su raíz: ficción sonora awajún; se percibe la génesis de un contexto intercultural y bilingüe único; muy propicio para una aproximación académica desde la comunicación social, audiovisual, antropológica y política. Se determina entonces un marco exploratorio cuyo eje temático contempla: el objetivo de describir las características en que variables como identidad e interculturalidad, estan reflejafas dentro y fuera de la ficción, a través del perfil de sus personajes y estructura dramática: actos o escenas. La teoría sugiere que hoy en día, la radio preserva el reconocimiento de la tradición oral como nunca antes. En ese sentido, Etsa Nantu se muestra como un hibrido narrativo que vincula lo audiovisual con la tradición awajún y viceversa. El método vislumbra entonces una herramienta que pone a prueba, para demostrar y explicar, ciertos fenómenos presentes en Etsa Nantu, siendo el escenario a estudiar: personajes y escenas; considerados no solo variables independientes, sino también entidades totales. Los resultados: categorizados y comprobados desde la matriz, demuestran que Etsa Nantu, no es una producción, ni enteramente awajún, ni hispanohablante, sino 100% intercultural. Así mismo, se percibe un eje dramático que profundiza en la identidad indígena, muchas veces ausente en el retrato que los medios de comunicación suelen compartir como contenido para con el gran público. En suma, Etsa Nantu se instala dentro de un discurso de pertenencia indígena y latinoamericana. Un híbrido comunicacional, lingüístico y tecnológico, cuya experiencia interdisciplinaria tuvo presente el saber encontrarse bajo una frontera cultural, social y política.

Despite the abundance of water in the Amazon rainforest, people living in Awajún communities in northern Peru express concern over their water security. In this article, I employ a critical biocultural approach to examine how shifts from subsistence to market-based livelihoods have created threats to water security that can "get under the skin" to influence the mental health of Awajún community members. Specifically, I show how highway construction, colonization, resource extraction, market integration, and overall transitions in settlement patterns have polluted rivers with sewage, refuse, and hazardous waste. I connect this broader context to ethnographic data from Awajún communities documenting struggles with water security in the form of contamination and accessibility. Finally, I quantitatively examine whether water insecurity scores are associated with psychological distress. Data drawn from 225 Awajún men and women from four communities in the province of Amazonas, Peru, revealed that higher water insecurity scores were associated with higher levels of perceived stress (β = 0.35, p < .01), depressive symptoms (OR = 1.32, p < .01), and somatic symptoms (OR = 1.51, p < .01). This study adds a critical political-economic perspective to anthropological literature focused on water insecurity and distress and advocates for future subdisciplinary collaborations to address growing concerns with the contamination and accessibility of local water sources. Anthropologists have long been interested in the idea that sociocultural transitions are linked to health outcomes, with research on this topic utilizing key terms like globalization, acculturation, modernization, market integration, and lifestyle change (see a review by McDade and Nyberg 2010). Recently, research on this broader topic has narrowed in on how unequal access to resources, specifically food and water insecurity, is associated with distress and poor health (Workman and Ureksoy 2017; Wutich and Brewis 2014). While the relationship between food insecurity and psychobiological health has been fairly well explored within and outside of anthropology (Hadley and understandings of the causes and consequences of water insecurity are less well developed (Wutich and Brewis 2014). This is concerning because more than one billion people live without access to adequate water supplies (World Health Organization 2004), and there is an emerging body of literature showing that water insecurity is associated not only with diarrheal disease and dehydration (Cifuentes and Rodriguez 2005; Rosinger 2018) but also with compromised mental health outcomes (Eichelberger 2010; Ennis-McMillan 2001; Stevenson et al. 2012; Wutich and Ragsdale 2008). In this article, I use a critical biocultural approach (Leatherman and Hoke 2016) to probe the economic drivers of water insecurity and examine how water insecurity "gets under the skin" to influence both lived experience and mental health. A critical biocultural approach is a perspective that combines theory and methods from the anthropological subdisciplines of human biology and critical medical anthropology to study the interface between biological and cultural factors affecting human health and well-being (Goodman and Leatherman 1998; Leatherman

El presente artículo se propone trabajar de manera inédita el desarrollo de la «nueva imagen» del indígena amazónico al interior del movimiento de «antropología compro- metida» en el Perú a finales de los años 70. Este movimiento fue profundamente influen- ciado por la revolución cultural transnacional de los años 60, por la propuesta política y estética del Nuevo Cinema Latinoamericano. De manera particular, se observan sus propuestas y las reflexiones sobre el poder llevado por los medios de producción visual en su campaña de visibilización y sensibilización internacional sobre los problemas de los amerindios. En la segunda sección del artículo, se desarrolla un análisis sobre la producción visual realizada por un grupo de «activistas comprometidos» dentro de un caso de lucha específico, el llamado «affaire Herzog» (1979-1980). A partir de ello, se desarrollará una reflexión sobre el tipo de consecuencias sociopolíticas, las influencias artísticas y las huellas dejadas en los colectivos imaginarios por esta experiencia; en particular, se observa el uso estratégico de la fotografía en la prensa internacional por mano del «activismo comprometido» en Alemania.

A través de las herramientas de la etnohistoria y de la antropología de la afectividad, y con una particular atención sobre el tema de la construcción del “cuerpo heroico”, en este texto se enfocan los cambios que ocurrieron dentro de la sociedad awajún en su relación con el uso de la fuerza, el manejo simbólico de la violencia y la incorpo- ración de nuevas expresiones de liderazgo indígena. Todo ello en estrecho contacto con las primeras experiencias de autoridad estatal en la zona: los misioneros evangélicos y el ejército. Este proceso llevó a los awajún a la afirmación de inéditas figuras de “liderazgo indígena”, fruto de la asimilación, confluencia y reelaboración de elementos aprendidos durante el contacto con religiosos y militares.

Dynamics of economic and spatial rationalization are widely acknowledged characteristics of industrial-capitalist society, but the way in which these dynamics might shape the incorporation of so-called natural spaces into regimes of regulation and valuation is still being conceptualized in political ecology. Extending on the work of theorists who have documented and theorized the extension of neoliberal governance regimes over nature, this article argues that even the knowledge of nature produced in industrial-capitalist society is circumscribed by the biases inherent in its socio-cultural heritage. The argument, which can be described as a political epistemology of nature, is advanced by reference to medical science and industrial pharmacy, which has sought to understand and apprehend the value of nature via pharmaceutical bioprospecting research on medicinal plants. An analysis of one such project, pursued in the indigenous Aguaruna territory of the Peruvian Amazon, illustrates that the same processes of economic and spatial rationalization characteristic of industrial-capitalist society can be seen to recur in its production of knowledge about nature. Pharmaceutical bioprospecting evidences the extension of the rationalization of society and space to the molecular and genetic level, such that medicine becomes the microcosm to the macrocosm of industrial-capitalist society. The article goes on to compare the pharmaceutical industry's epistemology of nature with non-profit research on indigenous people's medicinal plants, and finally with the epistemology of nature evidenced in ancestral health-seeking practices of the Shuar, an indigenous Amazonian group bordering the Aguaruna. Drawing on the author's fieldwork, a comparative analysis of these distinct epistemologies of nature is developed that illustrates a spectrum of constraints upon the agency of nature, each of which to

Despite the abundance of water in the Amazon rainforest, people living in Awajún communities in northern Peru express concern over their water security. In this article, I employ a critical biocultural approach to examine how shifts from subsistence to market-based livelihoods have created threats to water security that can &amp;quot;get under the skin&amp;quot; to influence the mental health of Awajún community members. Specifically, I show how highway construction, colonization, resource extraction, market integration, and overall transitions in settlement patterns have polluted rivers with sewage, refuse, and hazardous waste. I connect this broader context to ethnographic data from Awajún communities documenting struggles with water security in the form of contamination and accessibility. Finally, I quantitatively examine whether water insecurity scores are associated with psychological distress. Data drawn from 225 Awajún men and women from four communities in the province of Amazonas, Peru, revealed that higher water insecurity scores were associated with higher levels of perceived stress (β = 0.35, p &amp;lt; .01), depressive symptoms (OR = 1.32, p &amp;lt; .01), and somatic symptoms (OR = 1.51, p &amp;lt; .01). This study adds a critical political-economic perspective to anthropological literature focused on water insecurity and distress and advocates for future subdisciplinary collaborations to address growing concerns with the contamination and accessibility of local water sources. Anthropologists have long been interested in the idea that sociocultural transitions are linked to health outcomes, with research on this topic utilizing key terms like globalization, acculturation, modernization, market integration, and lifestyle change (see a review by McDade and Nyberg 2010). Recently, research on this broader topic has narrowed in on how unequal access to resources, specifically food and water insecurity, is associated with distress and poor health (Workman and Ureksoy 2017; Wutich and Brewis 2014). While the relationship between food insecurity and psychobiological health has been fairly well explored within and outside of anthropology (Hadley and understandings of the causes and consequences of water insecurity are less well developed (Wutich and Brewis 2014). This is concerning because more than one billion people live without access to adequate water supplies (World Health Organization 2004), and there is an emerging body of literature showing that water insecurity is associated not only with diarrheal disease and dehydration (Cifuentes and Rodriguez 2005; Rosinger 2018) but also with compromised mental health outcomes (Eichelberger 2010; Ennis-McMillan 2001; Stevenson et al. 2012; Wutich and Ragsdale 2008). In this article, I use a critical biocultural approach (Leatherman and Hoke 2016) to probe the economic drivers of water insecurity and examine how water insecurity &amp;quot;gets under the skin&amp;quot; to influence both lived experience and mental health. A critical biocultural approach is a perspective that combines theory and methods from the anthropological subdisciplines of human biology and critical medical anthropology to study the interface between biological and cultural factors affecting human health and well-being (Goodman and Leatherman 1998; Leatherman