Journal articles: 'Indigenous Amazonian Anthropology'

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Oakdale, S. "History and Forgetting in an Indigenous Amazonian Community." Ethnohistory 48, no. 3 (July 1, 2001): 381–401. http://dx.doi.org/10.1215/00141801-48-3-381.

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Oakley, R. Elliott. "Demarcated pens and dependent pets: Conservation livelihoods in an indigenous Amazonian protected area." Journal of Latin American and Caribbean Anthropology 25, no. 2 (June 2020): 248–65. http://dx.doi.org/10.1111/jlca.12479.

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Balée, William. "Indigenous Transformation of Amazonian Forests : An Example from Maranhão, Brazil." L'Homme 33, no. 126 (1993): 231–54. http://dx.doi.org/10.3406/hom.1993.369639.

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Schmidt, Morgan. "Amazonian Dark Earths: pathways to sustainable development in tropical rainforests?" Boletim do Museu Paraense Emílio Goeldi. Ciências Humanas 8, no. 1 (April 2013): 11–38. http://dx.doi.org/10.1590/s1981-81222013000100002.

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Fertile dark anthrosols associated with pre-Columbian settlement across the Amazon Basin have sparked wide interest for their potential contribution to sustainable use and management of tropical soils and ecosystems. In the Upper Xingu region of the southern Amazon, research on archaeological settlements and among contemporary descendant populations provides critical new data on the formation and use of anthrosols. These findings provide a basis for describing the variability of soil modifications that result from diverse human activities and a general model for the formation of Amazonian anthrosols. They underscore the potential for indigenous systems of knowledge and resource management to inform efforts for conservation and sustainable development of Amazonian ecosystems.

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Augustat, Claudia, and Wolfgang Kapfhammer. "Looking back ahead: a short history of collaborative work with indigenous source communities at the Weltmuseum Wien." Boletim do Museu Paraense Emílio Goeldi. Ciências Humanas 12, no. 3 (December 2017): 749–64. http://dx.doi.org/10.1590/1981.81222017000300005.

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Abstract In the last few years, collaborating with representatives of indigenous communities became an important topic for European ethnographic museums. The Weltmuseum Wien (former Museum of Ethnology Vienna, Austria) adheres to this form of sharing cultural heritage. Its Brazilian collection offers rich opportunities to back up Amazonian cultures in their struggle for cultural survival. However, to establish collaborative work in a European museum on a sustained basis is still a difficult endeavor. The article will discuss the projects which have been realized during the past five years with several groups from Amazonia, such as the Warí, Kanoé, Makushí, Shipibo and Sateré-Mawé. Projects were carried out in Austria, Brazil, and Guyana and ranged from short visit to longer periods of co-curating an exhibition. As for the Museum, results are documented in the collection, in two exhibitions and in the accompanying catalogues. It is less clear what the indigenous communities might take away from such collaborations. It will be argued that museum collaborations can help establish a new contact zone, ‘indoors’ and ‘outdoors’, in which members of heritage communities are able to break through the silence in the old contact zone and finally make their own voices heard.

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Hill, Jonathan D. "Alienated targets military discourse and the disempowerment of indigenous Amazonian peoples in Venezuela." Identities 1, no. 1 (June 1994): 7–34. http://dx.doi.org/10.1080/1070289x.1994.9962493.

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Petschelies, Erik. "KARL VON DEN STEINEN'S ETHNOGRAPHY IN THE CONTEXT OF THE BRAZILIAN EMPIRE." Sociologia & Antropologia 8, no. 2 (August 2018): 543–69. http://dx.doi.org/10.1590/2238-38752017v828.

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Abstract The beginnings of systematic ethnography in Brazil can be attributed to the German physician and psychiatrist Karl von den Steinen, who in 1884 led the first expedition to the Amazonian River Xingu. The ethnographies Durch Central-Brasilien (1886) and its sequel Unter den Naturvölkern Zentral-Brasiliens (1894), about the expedition from 1887 to 1888, made him the world's leading expert on Brazilian indigenous peoples. This article seeks to explore von den Steinen's expeditions and their results within a specific political and cultural context. On the one hand, his theoretical approach was related to German ethnology and anthropology. On the other, the expeditions took place in the context of the indigenous policy of the Brazilian Empire. The Brazilian government provided material aid and military staff, because it had interests in the researches, although these interests at times were conflictive. This article's objective is to contribute to a historical analysis of the political conditions of ethnography.

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Pinedo, Danny. "The making of the Amazonian subject: state formation and indigenous mobilization in lowland Peru." Latin American and Caribbean Ethnic Studies 12, no. 1 (January 2, 2017): 2–24. http://dx.doi.org/10.1080/17442222.2016.1270537.

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Uzendoski. "Cannibal Conquerors and Ancestors: The Aesthetics of Struggle in Indigenous Amazonian Storytelling from Ecuador." Storytelling, Self, Society 16, no. 1 (2020): 61. http://dx.doi.org/10.13110/storselfsoci.16.1.0061.

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Steele, Diana. "Higher Education and Urban Migration for Community Resilience: Indigenous Amazonian Youth Promoting Place-Based Livelihoods and Identities in Peru." Anthropology & Education Quarterly 49, no. 1 (January 15, 2018): 89–105. http://dx.doi.org/10.1111/aeq.12233.

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Vanzolini, Marina. "The Stories of the Others." Revista de Antropologia 61, no. 3 (November 28, 2018): 162–84. http://dx.doi.org/10.11606/2179-0892.ra.2018.152164.

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As many other Amazonian indigenous peoples, the Aweti – a Tupi-speaking people who live in the upper reaches of the Xingu River – habitually name a specific kind of narrative, which we usually call myths, by an expression that could be translated as “stories of the ancient people”. Most of the time, however, they simply call them “stories” or, more precisely, tomowkap, which literally means “something that orients”, tales about an event that may have happened at anytime in the recent past or even in the present. This article is an attempt to explore the epistemological and ontological implications of this indiscernibility between myths and other kinds of narrative. The assumption here is that this may tell us something about the way the Aweti think, not only in what concerns the nature of what we call myth, but also about the nature of knowledge one can have about the world and, furthermore, about the nature of the world itself.

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Castro, Eduardo Viveiros De. "The Crystal Forest: Notes on the Ontology of Amazonian Spirits." Inner Asia 9, no. 2 (2007): 153–72. http://dx.doi.org/10.1163/146481707793646575.

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AbstractThe ideas sketched out in this paper date back to my work with the Yawalapíti and Araweté in the 1970s and 1980s, where, like any ethnographer, I had to confront different indigenous notions about nonhuman agency and personhood. However, the event catalysing them in the here and now was my much more recent reading of a remarkable narrative issuing from another Amazonian culture. This was the exposition given by Davi Kopenawa, Yanomami thinker and political leader, to the anthropologist Bruce Albert apropos the xapiripë, the ‘animal ancestors’ or ‘shamanic spirits’ who interact with the shamans of his people (Kopenawa 2000; Kopenawa & Albert 2003). These texts are part of an ongoing dialogue between Kopenawa and Albert, in which the former presents Whites, in the person of his interlocutor-translator, with a detailed account of the world’s structure and history; a narrative which also doubles as an indignant and proud claim for the Yanomami people’s right to exist. Here I shall transcribe the shorter version of the narrative, published in Portuguese in 2004.

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Neves, Eduardo G., and Michael J. Heckenberger. "The Call of the Wild: Rethinking Food Production in Ancient Amazonia." Annual Review of Anthropology 48, no. 1 (October 21, 2019): 371–88. http://dx.doi.org/10.1146/annurev-anthro-102218-011057.

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The Amazon basin is accepted as an independent center of plant domestication in the world. A variety of important plants were domesticated in the Amazon and its surroundings; however, the majority of plants cultivated today in the Amazon are not domesticated, if this descriptor is understood to convey substantial genetic and phenotypic divergence from wild varieties or species. Rather, many domesticates are trees and tubers that occupy an intermediate stage between wild and domesticated, which seems to be a prevailing pattern since at least the middle Holocene, 6,000 years ago. Likewise, basin-wide inventories of trees show a remarkable pattern where a few species, called hyperdominant, are overrepresented in the record, including many varieties that are economically and symbolically important to traditional societies. Cultivation practices among indigenous groups in the Amazon are embedded in other dimensions of meaning that go beyond subsistence, and such entanglement between nature and culture has long been noticed at the conceptual level by anthropologists. This principle manifests itself in ancient and dynamic practices of landscape construction and transformation, which are seriously threatened today by the risks posed by economic development and climate change to Amazonian traditional societies and biomes.

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Ødemark, John. "Avatar in the Amazon - Narratives of Cultural Conversion and Environmental Salvation between Cultural Theory and Popular Culture." Culture Unbound 7, no. 3 (October 28, 2015): 455–78. http://dx.doi.org/10.3384/cu.2000.1525.1572455.

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In 2010 the New York Times reported that ‘[t]ribes of Amazon Find an Ally Out of “Avatar”’, James Cameron. The alliance was against the building of Belo Monte, a hydroelectricdam in the Xingu River in Brazil. Cameron made a documentary about Belo Monte, A Message from Pandora. Here he states that Avatar becomes real in the struggle against the dam. This appears to confirm U. K. Heise’s observation that the ‘Amazon rainforest has long functioned as a complex symbol of exotic natural abundance, global ecological connectedness, and environmental crisis’. This construal, however, downplays the ‘symbols’ cultural components. In this article I show that the image of an ecological ‘rainforest Indian’ and a particular kind of culture constitutes a crucial part of the Amazon as ‘a complex’ cross-disciplinary ‘symbol’. Firstly, I examine how an Amazonian topology (closeness to nature, natural cultures) is both a product of an interdisciplinary history, and a place to speak from for ethno-political activist. Next I analyze how Amazonian cultures have been turned into ‘ethnological isolates’ representing a set of grand theoretical problems in anthropology, not least concerning the nature/culture-distinction, and how environmentalism has deployed the same topology. Finally I examine how Avatar and one of its cinematic intertexts, John Boorman’s The Emerald Forest, is used as a model to understand the struggle over the Belo Monte. In a paradoxical way the symbolic power of indigenous people in ecological matters here appears to be dependent upon a non-relation, and a reestablishment of clear cut cultural boundaries, where ‘the tribal’ is also associated with the human past. Disturbingly such symbolic exportation of solutions is consonant with current exportations of the solution of ecological problems to ‘other places’.

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Reyes-García, Victoria, Jaime Paneque-Gálvez, Ana Luz, Maximilien Gueze, Manuel Macía, Martí Orta-Martínez, and Joan Pino. "Cultural Change and Traditional Ecological Knowledge: An Empirical Analysis from the Tsimane' in the Bolivian Amazon." Human Organization 73, no. 2 (May 1, 2014): 162–73. http://dx.doi.org/10.17730/humo.73.2.31nl363qgr30n017.

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Among the different factors associated with change in traditional ecological knowledge, the study of the relations between cultural change and traditional ecological knowledge has received scan and inadequate scholarly attention. Using data from indigenous peoples of an Amazonian society facing increasing exposure to the mainstream Bolivian society, we analyzed the relation between traditional ecological knowledge, proxied with individual plant use knowledge and cultural change, proxied with individual- (n=484) and village-level (n=47) measures of attachment to traditional beliefs and values. We found that both the individual level of detachment from traditional values and the village level detachment from traditional values were associated with individual levels of plant use knowledge, irrespective of other proxy measures for cultural change. Because both the individual- and the village-level variables bear statistically significant associations with plant use knowledge, our results suggest that both the individual- and the supra-individual level processes of cultural change are related to the erosion of plant use knowledge. Results from our work highlight the importance of analyzing processes that operate at intermediary social units—the village in our case study—to explain changes in traditional ecological knowledge.

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Campbell, Jeremy M. "Indigenous Urbanization in Amazonia: Interpretive Challenges and Opportunities." Journal of Latin American and Caribbean Anthropology 20, no. 1 (March 2015): 80–86. http://dx.doi.org/10.1111/jlca.12136.

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Vilaça, Aparecida. "Inventing nature: Christianity and science in indigenous Amazonia." HAU: Journal of Ethnographic Theory 9, no. 1 (March 2019): 44–57. http://dx.doi.org/10.1086/703795.

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Rojas-Berscia, Luis Miguel, Andrés Napurí, and Lei Wang. "Shawi (Chayahuita)." Journal of the International Phonetic Association 50, no. 3 (March 8, 2019): 417–30. http://dx.doi.org/10.1017/s0025100318000415.

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Shawi1 is the language of the indigenous Shawi/Chayahuita people in Northwestern Amazonia, Peru. It belongs to the Kawapanan language family, together with its moribund sister language, Shiwilu. It is spoken by about 21,000 speakers (see Rojas-Berscia 2013) in the provinces of Alto Amazonas and Datem del Marañón in the region of Loreto and in the northern part of the region of San Martín, being one of the most vital languages in the country (see Figure 1).2 Although Shawi groups in the Upper Amazon were contacted by Jesuit missionaries during colonial times, the maintenance of their customs and language is striking. To date, most Shawi children are monolingual and have their first contact with Spanish at school. Yet, due to globalisation and the construction of highways by the Peruvian government, many Shawi villages are progressively westernising. This may result in the imminent loss of their indigenous culture and language.

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Luciano, Gersem José dos Santos, and Daniela Bueno de Oliveira Américo de Godoy. "Educação intercultural: direitos, desafios e propostas de descolonização e de transformação social no Brasil." Cadernos CIMEAC 7, no. 1 (July 11, 2017): 12. http://dx.doi.org/10.18554/cimeac.v7i1.2216.

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Entrevista com Gersem José dos Santos Luciano organizada pela Prof.ª Dr.ª Daniela Bueno de Oliveira Américo de Godoy (USP). Gersem José dos Santos Luciano é índio Baniwa e professor adjunto da Universidade Federal do Amazonas (UFAM). Possui graduação em Filosofia pela UFAM, com mestrado e doutorado em Antropologia Social pela Universidade de Brasília (UnB). Recebeu o Prêmio CAPES de Teses em 2012, com pesquisas concentradas nos seguintes temas: educação indígena, política indigenista, movimento indígena e desenvolvimento sustentável. An interview with Gersem José dos Santos Luciano. He holds a Ph.D. in Social Anthropology from the University of Brasília (UnB, Brazil) and is a professor at the Federal University of Amazonas (UFAM, Brazil). His research interests focus on indigenous education, indigenous movement and sustainable development. The interview was organized by Daniela Bueno de Oliveira Américo de Godoy (University of São Paulo, USP, Brazil).

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Mathias, C. "Strange Enemies: Indigenous Agency and Scenes of Encounters in Amazonia." Ethnohistory 60, no. 1 (January 1, 2013): 184–86. http://dx.doi.org/10.1215/00141801-1816328.

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DALY, LEWIS, and GLENN SHEPARD. "Magic darts and messenger molecules: Toward a phytoethnography of indigenous Amazonia." Anthropology Today 35, no. 2 (April 2019): 13–17. http://dx.doi.org/10.1111/1467-8322.12494.

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Ulturgasheva, Olga. "Indigenous Youth in Brazilian Amazonia: Changing Lived Worlds." Ethnos 81, no. 1 (February 14, 2014): 182–83. http://dx.doi.org/10.1080/00141844.2013.875581.

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Bodmer, Richard, Pedro Mayor, Miguel Antunez, Tula Fang, Kimberlyn Chota, Tulio Ahuanari Yuyarima, Samuel Flores, et al. "Wild Meat Species, Climate Change, and Indigenous Amazonians." Journal of Ethnobiology 40, no. 2 (July 27, 2020): 218. http://dx.doi.org/10.2993/0278-0771-40.2.218.

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Roosevelt, Anna C., and Leslie E. Sponsel. "Indigenous Peoples and the Future of Amazonia: An Ecological Anthropology of an Endangered World." Journal of the Royal Anthropological Institute 2, no. 3 (September 1996): 564. http://dx.doi.org/10.2307/3034932.

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Whitten, Norman E., Dorothea Scott Whitten, and Alfonso Chango. "Return of the Yumbo: the indigenous Caminata from Amazonia to Andean Quito." American Ethnologist 24, no. 2 (May 1997): 355–91. http://dx.doi.org/10.1525/ae.1997.24.2.355.

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Gros, Stéphane. "Aparecida Vilaça, Praying and Preying. Christianity in Indigenous Amazonia." L'Homme, no. 226 (June 20, 2018): 197–99. http://dx.doi.org/10.4000/lhomme.31967.

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Krokoszyński, Łukasz. "The Owners of Kinship: Asymmetrical Relations in Indigenous Amazonia." Ethnos 85, no. 4 (October 15, 2019): 771–73. http://dx.doi.org/10.1080/00141844.2019.1677739.

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Colliaux, Raphaël. "Virtanen Pirjo Kristiina, Indigenous youth in Brazilian Amazonia, changing lived worlds." Journal de la société des américanistes 102, no. 102-1 (October 31, 2016): 243–45. http://dx.doi.org/10.4000/jsa.14729.

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Ferrigno, Stephen, Samuel J. Cheyette, Steven T. Piantadosi, and Jessica F. Cantlon. "Recursive sequence generation in monkeys, children, U.S. adults, and native Amazonians." Science Advances 6, no. 26 (June 2020): eaaz1002. http://dx.doi.org/10.1126/sciadv.aaz1002.

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The question of what computational capacities, if any, differ between humans and nonhuman animals has been at the core of foundational debates in cognitive psychology, anthropology, linguistics, and animal behavior. The capacity to form nested hierarchical representations is hypothesized to be essential to uniquely human thought, but its origins in evolution, development, and culture are controversial. We used a nonlinguistic sequence generation task to test whether subjects generalize sequential groupings of items to a center-embedded, recursive structure. Children (3 to 5 years old), U.S. adults, and adults from a Bolivian indigenous group spontaneously induced recursive structures from ambiguous training data. In contrast, monkeys did so only with additional exposure. We quantify these patterns using a Bayesian mixture model over logically possible strategies. Our results show that recursive hierarchical strategies are robust in human thought, both early in development and across cultures, but the capacity itself is not unique to humans.

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Zanotti, Laura. "Political ecology of movement: trekking and territoriality among the Kayapó." Journal of Political Ecology 21, no. 1 (December 1, 2014): 108. http://dx.doi.org/10.2458/v21i1.21127.

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One key strand of political ecology inquiry draws attention to different scalar aspects of territorial control and environmental governance, especially as they relate to inequity, power, and marginality in the rural South. Simultaneously, in the past several decades scholars have argued for a more meaningful engagement with space and place, as global forces of capitalism and geographies of difference make and unmake places in surprising and often violent ways. In this article, I interweave political ecology and anthropology of space and place approaches to territorial practices in the Brazilian Amazon to demonstrate how multiscalar politics of territorial retention and use are layered alongside local, spatial practices. In the Brazilian Amazon, indigenous rights are closely linked to the territorial demarcation and protection of federally defined Indigenous Lands. To that end, a general pattern has been observed across Amazonia that colonization and state-making agendas regarding territorial control have coincided to an increased sedentism of indigenous peoples. This narrative elides the present and ongoing importance local ideas about territories and place have for indigenous communities. Ethnographic data from research with the Kayapó, an indigenous group in Brazil, is presented to draw attention to the complexities of the local responses to the past several decades of change that have resulted in a federally defined territorial homeland and shifting spatial practices within those lands. The Kayapó response is a particularly well-suited case study for this type of analysis, as the tribe is known ethnographically for their fissioning and trekking patterns. I show that movement, mobility, and travel still figure into everyday practices in meaningful ways. While far from homogenous, movement through the landscape is part of responding to current demands to their ways of life. I also argue that travel also affirms the Kayapó notions of knowing (kukradjà), beauty (mê), and strength (tycht).Keywords: political ecology, Amazonia, travel, territoriality, space and place

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Reed, Richard. "Indigenous Peoples and the Future of Amazonia: An Ecological Anthropology of an Endangered World. Leslie Sponsel." Journal of Anthropological Research 53, no. 1 (April 1997): 109–10. http://dx.doi.org/10.1086/jar.53.1.3631128.

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Cepek, Michael L. "Indigenous Difference: Rethinking Particularity in the Anthropology of Amazonia Strange Enemies: Indigenous Agency and Scenes of Encounters in Amazonia. Aparecida Vilaça. Durham: Duke University Press, 2010. 370 pp.Customizing Indigeneity: Paths to a Visi." Journal of Latin American and Caribbean Anthropology 18, no. 2 (July 2013): 359–70. http://dx.doi.org/10.1111/jlca.12034.

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Bathurst, Laura. "Time and Memory in Indigenous Amazonia: Anthropological Perspectives by Carlos Fausto and Michael Heckenberger (eds.)." Journal of Latin American and Caribbean Anthropology 13, no. 2 (November 2008): 449–51. http://dx.doi.org/10.1111/j.1935-4940.2008.00046.x.

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Matusovskiy, Andrey. "Pets of Indigenous Groups of Amazonia and Orinocia: Relationships between Humans and Animals." Этнографическое обозрение, no. 4 (2018): 26–43. http://dx.doi.org/10.31857/s086954150000399-8.

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Bodley, John H. ": Indigenous Peoples and the Future of Amazonia: An Ecological Anthropology of an Endangered World . Leslie E. Sponsel." American Anthropologist 98, no. 2 (June 1996): 462–63. http://dx.doi.org/10.1525/aa.1996.98.2.02a00630.

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Hill, Jonathan D. "Time and Memory in Indigenous Amazonia: Anthropological Perspectives. Carlos Fausto , Michael Heckenberger." Journal of Anthropological Research 64, no. 3 (October 2008): 456–57. http://dx.doi.org/10.1086/jar.64.3.20371276.

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Santos-Granero, Fernando. "Strange Enemies: Indigenous Agency and Scenes of Encounters in Amazonia. Aparecida Vilaça." Journal of Anthropological Research 67, no. 3 (October 2011): 455–56. http://dx.doi.org/10.1086/jar.67.3.41303331.

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AYORA‐DIAZ, STEFFAN IGOR. "The Owners of Kinship: Asymmetrical Relations in Indigenous Amazonia. Luiz Costa. Chicago: Hau Books, 2017. 304 pp." American Ethnologist 46, no. 4 (November 2019): 549–50. http://dx.doi.org/10.1111/amet.12863.

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Runk, Julie Velásquez. "Alexiades, Miguel N. (ed.): Mobility and Migration in Indigenous Amazonia. Contemporary Ethnoecological Perspectives." Anthropos 105, no. 2 (2010): 607–8. http://dx.doi.org/10.5771/0257-9774-2010-2-607.

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LLOYD, G. E. R. "Strange enemies: indigenous agency and scenes of encounters in Amazonia - By Aparecida Vilaça." Journal of the Royal Anthropological Institute 17, no. 2 (May 3, 2011): 419–20. http://dx.doi.org/10.1111/j.1467-9655.2011.01698_21.x.

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Halmo, David B. ": Resource Management in Amazonia: Indigenous and Folk Strategies . D. A. Posey, W. Balee." American Anthropologist 93, no. 2 (June 1991): 488. http://dx.doi.org/10.1525/aa.1991.93.2.02a00520.

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LEVI, JEROME. "Indigenous Peoples and the Future of Amazonia: An Ecological Anthropology of an Endangered World. LESLIE E. SPONSEL, ed." American Ethnologist 22, no. 4 (November 1995): 1027–28. http://dx.doi.org/10.1525/ae.1995.22.4.02a00540.

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Walker, Harry. "Mobility and migration in indigenous Amazonia: contemporary ethnoecological perspectives - Edited by Miguel N. Alexiades." Journal of the Royal Anthropological Institute 16, no. 4 (November 3, 2010): 919–21. http://dx.doi.org/10.1111/j.1467-9655.2010.01661_14.x.

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Pereira, Vicente Cretton. "COSTA, Luiz. 2017. Owners of kinship: asymmetrical relations in indigenous Amazonia. Chicago: HAU Books. 275p." Mana 25, no. 2 (August 2019): 593–95. http://dx.doi.org/10.1590/1678-49442019v25n2p593.

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Van Vleet, Krista E. "The Owners of Kinship: Asymmetrical Relations in Indigenous Amazonia by Luiz Costa Chicago: HAU Books, 2017. 304 pp." American Anthropologist 121, no. 4 (September 16, 2019): 949–50. http://dx.doi.org/10.1111/aman.13329.

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ATHAYDE, SIMONE. "Images of Public Wealth or the Anatomy of Well-Being in Indigenous Amazonia. Fernando Santos-Granero, ed. Tucson: University of Arizona Press, 2015. 232 pp." American Ethnologist 45, no. 4 (October 22, 2018): 572–73. http://dx.doi.org/10.1111/amet.12709.

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Reyes-García, Victoria, and Álvaro Fernández-Llamazares. "Sing to Learn: The Role of Songs in the Transmission of Indigenous Knowledge among the Tsimane' of Bolivian Amazonia." Journal of Ethnobiology 39, no. 3 (September 19, 2019): 460. http://dx.doi.org/10.2993/0278-0771-39.3.460.

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Andía, Juan Javier Rivera. "Costa, Luiz: The Owners of Kinship. Asymmetrical Relations in Indigenous Amazonia. Chicago: Hau Books, 2017. 275 pp. ISBN 978-0-9973675-9-1. Price: $ 35.00." Anthropos 115, no. 2 (2020): 558–60. http://dx.doi.org/10.5771/0257-9774-2020-2-558.

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Matusovskiy, Andrey А. "Sacred Places in the Vaupes–Apaporis Interfluve (Colombia, Amazonia) and the Sociocultural Space of Indigenous Peoples of the Region [Sakral'ny'e mesta mezhdurech'ya Vaupesa i Apaporisa i sociokul'turnoe prostranstvo korenny`x narodov regiona]." Etnograficheskoe obozrenie, no. 1 (February 2021): 179–95. http://dx.doi.org/10.31857/s086954150013134-7.

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Vickers, William T. ": Indigenous Peoples and Tropical Forests: Models of Land Use and Management from Latin America . Jason W. Clay. ; Land Rights and Indigenous Peoples: The Role of the Inter-American Commission on Human Rights . Shelton H. Davis. ; International Amazonia: Its Human Side . Yolanda Butts, Donald J. Bogue." American Anthropologist 92, no. 4 (December 1990): 1044–45. http://dx.doi.org/10.1525/aa.1990.92.4.02a00410.

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Journal articles on the topic 'Indigenous Amazonian Anthropology'

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