By Peter Gow
Uniting the ethnographic information accrued by means of the fieldwork tools invented by way of Malinowski with Levi-Strauss's analyses of the family among delusion and time, this publication analyzes a century of social transformation of the indigenous Piro humans of Peruvian Amazonia. it truly is an immense contribution to anthropological debates at the nature of background and social swap, in addition to on missed parts similar to fable, visible artwork, and the methodological matters keen on fieldwork and archival info.
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Extra resources for An Amazonian Myth and Its History (Oxford Studies in Social and Cultural Anthropology)
As Artemio tole! me l11uch later, talking about his own travcls, 'With a you always have a place to go. ' I mig-ht not actually be a kinsperson to anyone in Santa Clara, but I was now 'like a kinsperson'. ' In short, I now had every right to be living in Santa Clara. A t the time, I unoerstood very Jitrle of this. As my fieldwork progresseo, I got to know what the people of Santa Clara thought about things much better, but it took years of thinking to understand much of it. 1version into a book, anel in the prolonged and intense reflection on sociallífe in Santa Clara that this invol ved, that I began to realIy understand what 'living welI', being a anel In could do it, more or less, but 1 hao no idea of how exactly I oid it.
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.
1 of 1981, asked me to do 80: Artemio, Julian, and Antonio Zapata. When, the following year, I was about to become the of Pablo Rodriguez the next day, he told me, with his characteristic good-humoured empathy for w hat I did not lmow about local convention, 'Tonight we must say ali the bad things about each other, Pedro, because from tomorrow we will never be able to with each other again. ' Those who respect cach ano do not say bao things abollt each is a definition of what it means to be a kinsperson for Piro people.
An Amazonian Myth and Its History (Oxford Studies in Social and Cultural Anthropology) by Peter Gow