Mestizo Communities Research Articles

Smallholder farmers’ diverse values in maize landrace conservation: A case study from Chiapas, Mexico

Conservation of maize landraces in the Mexico center of origin is critical for sustainable agriculture. However, farmers in many regions of Mexico are reducing landraces for more modern maize varieties, particularly hybrid maize. The reasons why farmers choose to maintain maize landraces have been recently recognized to be strongly linked to their specific values (i.e., intrinsic, instrumental, and relational values). However, there is a lack of studies that empirically investigate the nuances of farmers' specific values and how these values are adequately considered in broad agricultural policies. Using a mixed-methods case study based in indigenous and mestizo communities in Chiapas, Mexico, we analyzed farmers' maize production strategies, how those strategies connect to farmers’ value orientations, and the limitations that they confront in enacting such values. We found that households within both indigenous and mestizo communities fell into one of three categories regarding their maize production: 1) hybrid maize production for market sales, 2) landrace production for household consumption, and 3) a combination of these two strategies. All farmers hold a diversity of values in which mostly instrumental and relational values were mentioned among the three groups of farmers, who emphasized the livelihood and subsistence value of maize. Value differences for farmers who prioritize the cultivation of maize landraces were related to the strength of relational values, such as the biocultural diversity and heritage value of maize. In contrast, the farmers relying on hybrid varieties were the ones confronting the most limitations to their maize production, particularly economic limitations. Based on our empirical findings, we conclude that policies aimed at promoting the conservation of landraces must extend beyond a purely economic and market-oriented approach. The current policy emphasis on instrumental values is likely to fall short in achieving the desired outcomes since it does not sufficiently foster plural values that underpin the continued production of maize landraces.

King Death: The Origins and Identity of Guatemalan and Mexican Skeleton Saint, Rey Pascual

This article delves into the intriguing origins and identity of the folk saint Rey Pascual, a syncretic figure venerated in Guatemala and Mexico. Rey Pascual’s emergence is rooted in the blending of Catholic and Mayan beliefs, transforming the Spanish saint Pascual Bailón into a skeletal folk saint. Pascual Bailón, a sixteenth-century Franciscan friar known for his mystic and contemplative nature, was later venerated in the Americas following his alleged apparition in Guatemala during a typhoid epidemic. This apparition, a luminescent skeleton, promised to end the epidemic in exchange for being recognized as a patron saint. Over time, Rey Pascual’s cult evolved, incorporating elements from European Grim Reapers and Indigenous death deities, symbolizing a unique amalgamation of religious elements. His identity and veneration were further shaped by historical events, including persecution by the Catholic Church and state authorities in both Guatemala and Mexico. Despite these challenges, Rey Pascual’s following grew, with devotees attributing various miracles and protective powers to him. This article highlights Rey Pascual’s role as a symbol of resilience and spiritual agency, particularly among Indigenous and mestizo communities. It emphasizes how Rey Pascual’s story reflects the adaptability of religious beliefs in the face of cultural change and the enduring legacy of syncretism in Latin American religious life.

Pineapple cultivation under tree canopies of ancestral agroforests in Mexico

Mexico’s contemporary cultivation of pineapple, the king of tropical fruits, depends on intensive monoculture which negatively impacts the environment and human health. This represents a regression in history, as pineapple was traditionally cultivated in agroforests, which preserve the structural characteristics and ecological processes and functions of natural ecosystems. Some of these agroforestry systems remain, having been conserved for centuries by Indigenous and mestizo communities, particularly in the states of Jalisco and Nayarit, showcasing the sustainability and resilience of agroforestry. Unlike modern monoculture, pineapple agroforests incorporate diverse plant species to improve biodiversity and reduce disease, integrating pineapple with various woody species native to the subdeciduous tropical forest. They also provide shade and preserve forest cover, and limit the use of machinery, maximising the use of traditional knowledge and local technologies. The resulting agroecosystems not only sustain pineapple production but also yield additional products such as fruits, coffee, wood and fodder, contributing to food sovereignty and self-sufficiency. Despite the benefits of pineapple agroforests, they remain largely unknown at national and international levels, highlighting a need for greater recognition and support. This requires more data on the costs of establishing pineapple agroforests, as the costs are currently unclear. To encourage policymakers to promote the conservation and maintenance of pineapple agroforests, the article provides insight into their ecological and cultural significance and emphasises the importance of valuing and preserving ancestral agroforestry practices.

Armillaria mellea (Vahl. : Fr.) P. Kumm. a non-timber forest resource in the Ñhöñho culture: promoting sustainable development and ethnomycotourism

Background. The indigenous and mestizo communities in Mexico have used Armillaria mellea as a non-timber forest resource, mainly as food; ecologically it is an abundant species in forests. For this reason, we establish A. mellea as a species with cultural importance and a high potential for the development of sustainable regional and ethnomycotourism projects. Methods. The field work was carried out in the Ñhöñho communities of Texquedó and Xahai, Querétaro; Mexico. Semi-structured surveys were applied to local specialists in collecting mushrooms. Species were identified at the taxonomic level. Participation-action workshops were held for the organization and development of ethnomycotourism events. Results. A total biomass of 107.11 kg of A. mellea was collected with the support of the “hongueros” (local mushroom collectors) during the rainy seasons of 2017, 2018 and 2019. A greenhouse-type solar dehydrator was designed to process the mushrooms with a minimum dehydration capacity of 30 and a maximum of 100 kg of fresh mushrooms; and value-added products were designed with edible wild mushrooms. On the other hand, tours and mushroom collections (edible and inedible) were designed with local specialists, academics and visitors; promoting and laying the foundations for the development of ethnomycotourism with an approximate economic income per year in each community of 700 to 1200 dollars. Finally, as a result of this project, the non-profit civil organization; Ethnomycology, Research and Community Development A.C. Conclusion. Mushrooms constitute the basis for the planning of regional sustainable projects, as means of revaluing traditional systems, and strengthening the local economy, as well as conservation and management under a biocultural approach. Keywords. Mycotourism, Ethnomycotourism, Value-added products, Edible wild mushrooms, Otomí, Mexico

Es nuestra tradición: the archaeological implications of an ethnography on a modern ballgame in Oaxaca, Mexico

AbstractPre-hispanic ballgames have an extensive temporal depth and geographical breadth across Mesoamerica, with over 1,500 ball courts recorded on 1,200 archaeological sites in Mexico alone. It is likely that ballgames played critical but variable roles in how communities related to each other. Most interpretations emphasize ballgames as cosmological rituals and legitimation practices exclusive to elites, perhaps often overlooking the more mundane sociopolitical processes and reasons why they carried such critical meaning for people of all classes and statuses. Ethnographic research on modern ballgames played by Indigenous and mestizo communities today can helpfully provide some insights or maybe deeper understandings into ancient ballgame practices and their relation to Mesoamerican communities. While modern games are not isomorphic with the ancient games, the duration of these traditions underscores their continuing importance and their relativity to current research. In this article I present the results of an ethnographic study of the modern ballgame pelota mixteca de hule (Mixtec rubber ballgame) in the southern Mexican state of Oaxaca. Considering the results from the ethnographic data, I then discuss an archaeological case study in the Nejapa Valley of southeastern Oaxaca where numerous ballcourts were recently documented over the past decade.

High SARS-CoV-2 infection rates and viral loads in community-dwelling individuals from rural indigenous and mestizo communities from the Andes during the first wave of the COVID-19 pandemic in Ecuador.

Neglected indigenous groups and underserved rural populations in Latin America are highly vulnerable to COVID-19 due to poor health infrastructure and limited access to SARS-CoV-2 diagnosis. The Andean region in Ecuador includes a large number of isolated rural mestizo and indigenous communities living under poverty conditions. We herein present a retrospective analysis of the surveillance SARS-CoV-2 testing in community-dwelling populations from four provinces in the Ecuadorian Andes, carried out during the first weeks after the national lockdown was lifted in June 2020. A total number of 1,021 people were tested for SARS-CoV-2 by RT-qPCR, resulting in an overall high infection rate of 26.2% (268/1,021, 95% CI: 23.6-29%), which was over 50% in several communities. Interestingly, community-dwelling super spreaders with viral loads over 108 copies/mL represented 7.46% (20/268, 95% CI: 4.8-11.1%) of the SARS-CoV-2 infected population. These results support that COVID-19 community transmission in rural communities from the Andean region was happening at the early stages of the COVID-19 pandemic in Ecuador and point out the weakness of the COVID-19 control program. Community-dwelling individuals in neglected rural and indigenous communities should be considered for a successful control and surveillance program in future pandemics in low- and middle-income countries.

COVID-19 contagion across remote communities in tropical forests

Understanding COVID-19 contagion among poor populations is hampered by a paucity of data, and especially so in remote rural communities with limited access to transportation, communication, and health services. We report on the first study on COVID-19 contagion across rural communities without road access. We conducted telephone surveys with over 400 riverine communities in the Peruvian Amazon in the early phase of the pandemic. During the first wave (April–June, 2020), COVID-19 spread from cities to most communities through public and private river transportation according to their remoteness. The initial spread was delayed by transportation restrictions but at the same time was driven in unintended ways by government social assistance. During the second wave (August, 2020), although people’s self-protective behaviors (promoted through communication access) helped to suppress the contagion, people responded to transportation restrictions and social assistance in distinct ways, leading to greater contagion among Indigenous communities than mestizo communities. As such, the spatial contagion during the early phase of the pandemic in tropical forests was shaped by river transportation and social behaviors. These novel findings have important implications for research and policies on pandemics in rural areas.

Wild edible mushroom knowledge and use in five forest communities in central México

Wild edible mushrooms are non-timber forest products highly valued as food supplements and a source of income for rural communities. The objective is to quantify the use and knowledge of wild edible mushrooms across forest socio-ecosystems of central México. We conducted 40 household structured surveys in five Mestizo communities in the state of Michoacán (central-western México) to evaluate their mycological knowledge. We also compare the knowledge of these Mestizo people with that of the surrounding Indigenous communities. We compiled and updated a list of the wild edible mushrooms used in the whole state, which contains 243 mushroom species used out of the 371 used in México. Here, in these five communities, we recorded 13 species currently used (a median of seven). In four communities, 1 kg of mushrooms on average is collected per harvesting trip, whereas in one of the communities, people extracted 3 kg of mushrooms per trip on average and 5–15 kg per season, respectively. The most used and valued species were Amanita basii, Amanita jacksonii, and Hypomyces lactifluorum. Despite being highly valued resources, land managers do not include mushrooms in the decision-making process for planning forest management. We found that knowledge and use of wild edible mushrooms in Mestizo communities are lower than those in regional Indigenous communities in localities with similar climate and forest vegetation. Fungal resources like wild edible mushrooms in the area are therefore underutilized, making forested areas more vulnerable to land-use change. Promotion of mycological knowledge may contribute to enhancing forest conservation policies.

Towards an Anticolonial Photovoice: A Research Practice Guide to Theoretical and Methodological Considerations

Photovoice researchers must avoid an ahistorical application of the method by critically examining the implementation and dissemination of photovoice projects. Recognizing that photovoice is not automatically empowering and that dismantling power dynamics is an ongoing struggle requiring constant vigilance to ethical, methodological, and representational issues, I propose an anticolonial framework for photovoice, drawing on the work of anticolonial scholars. This approach acknowledges the legacies of colonialism and racism within health and research systems, an imperative for researchers working with Indigenous and marginalized communities. I address multiple phases of a photovoice project, problematizing power relations in each phase and suggesting how to anticolonially adapt theoretical orientations and methodological processes. Areas under-addressed in the photovoice literature, such as epistemic justice, recruitment power relations, decolonized concepts of rigor, problematization of pseudonyms/anonymizing, and cross-language research and writing, are discussed, interweaving analyses with practical guidance from and outcomes of my photovoice research with Indigenous and mestizo communities in Ecuador.

Is it the plants we know that we use? Unraveling the determining factors of ethnobotanical knowledge in a rural community in Central Mexico

The knowledge and use of plant resources are constantly evolving. In this work, the socio-cultural and economic factors that influence the ethnobotanical knowledge of a mestizo community in Mexico were analyzed, and the correspondence of two cultural indices (use value vs. practical value) was determined to identify the magnitude of the significance and utility of each of the ethnofloristic resources. The study was carried out through semi-structured interviews with 44 local informants. Free lists were applied, and the indexes of use value and practical value were used to document the most culturally important plants.
 With an analysis of covariance (ANCOVA), the differences in botanical knowledge between genera and the effect of socioeconomic covariates on it were evaluated. 223 species were recorded in 54 botanical families and 86 genera, of which 48% were herbs and just over 60% of the total were recorded in homegardens. The Asteraceae family had the highest number of useful species followed by Fabaceae and Rosaceae. Of a total of 10 categories of use, medicinal, food and ornamental plants were the most representative. A weak correspondence was found between the cultural indices at the species level, but there was consistence at the level of use categories. The ANCOVA showed that there is no statistically significant difference between the genders and none of the covariates have a significant influence (p>0.05) on ethnobotanical knowledge. However, there was a consensus between men and women on the importance they give to medicinal and food plants.

Traditional knowledge of medicinal mushrooms and lichens of Yuman peoples in Northern Mexico

BackgroundMushrooms and lichens are natural therapeutic resources whose millenary importance persists in indigenous and mestizo communities of Mexico. However, in this regard, in the northern part of the country there are few ethnobiological explorations. This study investigates the local knowledge of medicinal mushrooms and lichens used by Yuman peoples, whose native speakers are in imminent danger of extinction along with their biocultural heritage due to changes in their traditional primary activities and the usurpation of their ancestral lands.MethodsEthnographic techniques in the field and standard lichenological and mycological methods in the laboratory were used.ResultsInformation was obtained on the medicinal use of 20 species, of which six are lichens of the genus Xanthoparmelia and 14 are non-lichenized fungi, mainly gasteroids. The latter are primarily used to treat skin lesions, while lichens are used in heart, urinary, and gastrointestinal diseases. The transmission of this local knowledge to future generations is discussed, as well as the intercultural cognitive convergence about the uses of medicinal mushrooms and lichens.ConclusionsThe Yuman peoples preserve knowledge, practices and beliefs around mushrooms and lichens. Although increasingly less used, they still form part of their culinary and traditional medicine; even some are also used as ludic and ornamental purposes, and as trail markers. Beyond the pragmatic importance of these organisms, traditional knowledge about them is an essential part of the cultural identity that the Yuman peoples strive to preserve.

Contrasting Indigenous Urarina and Mestizo Farms in the Peruvian Amazon: Plant Diversity and Farming Practices

Remote Amazonian communities are often largely self-sufficient, made possible in part by their agricultural skills and deep ecological knowledge of their landscapes. Mastery of their local flora undoubtedly plays a vital role in daily life, yet communities in the Amazon can vary widely in both the diversity of plants that they utilize and in how they manage plants in their agricultural landholdings. The dominant drivers of these differences in ecological knowledge and practices between communities are not clearly understood. We compare the agricultural practices and diversity of utilized plants in an Indigenous Urarina community and a Mestizo community in the Peruvian Amazon. Through field surveys and farmer interviews, we assessed the diversity of utilized plants found in the homegardens (N = 17) and chacras (cropped fields; N = 47), as well as multiple agricultural characteristics of the chacras and fallow fields (N = 32). Households from the Mestizo community cultivated a larger land area, while both communities utilized relatively short fallow times of < 6 years. Across both communities, farmers make use of a total of 207 plant species belonging to 60 plant families for various resources, including food, spices, medicine, fuel, craft, construction, hunting/fishing, and spiritual/cultural uses. Species diversity of utilized plants was significantly higher in the Urarina community, likely reflecting their longer historical roots in the region, lower reliance on a market economy, greater reliance on farm and forest products, and higher degree of biocultural relationship to the land. Kin size was negatively correlated with homegarden diversity, while increasing household wealth led to more species diversity in Urarina landholdings, but less diversity in Mestizo landholdings. These results suggest that both Mestizo and Indigenous communities, and especially the latter, play an important role in the conservation of traditional ecological knowledge and agrobiodiversity in the Peruvian Amazon; however, increasing market integration may jeopardize the biocultural relationships that undergird this in situ conservation.

El Nacimiento del Pueblo Mestizo: Critical Discourse on Historical Trauma, Community Resilience and Healing.

Purpose. Historical trauma has been widely applied to American Indian/Alaska Native and other Indigenous populations and includes dimensions of language, sociocultural, and land losses and associated physical and mental disorders, as well as economic hardships. Insufficient evidence remains on the experiences of historical trauma due to waves of colonization for mixed-race Mexican people with indigenous ancestry (el pueblo mestizo). Research Question. Drawing from our critical lenses and epistemic advantages as indigenous feminist scholars, we ask, "How can historical trauma be understood through present-day discourse of two mestizo communities? What are public health practice and policy implications for healing historical trauma among mestizo populations?" Methodology and Approach. We analyzed the discourse from two community projects: focus groups and ethnographic field notes from a study in the U.S.-Mexico border region (2012-2014) and field notes and digital stories from a service-learning course in northern New Mexico (2016-2018). Findings. Our analysis describes the social and historical experiences of Mexicans, Mexican Americans, Chicanas/os, and Nuevo Mexicano peoples in the southwestern border region of the United States. We found four salient themes as manifestations of "soul-wound": (1) violence/fear, (2) discrimination/shame, (3) loss, and (4) deep sorrow. Themes mitigating the trauma were community resiliency rooted in "querencia" (deep connection to land/home/people) and "conscientizacion" (critical consciousness). Conclusion. Historical trauma experienced by mestizo Latinx communities is rooted in local cultural and intergenerational narratives that link traumatic events in the historic past to contemporary local experiences. Future public health interventions should draw on culturally centered strength-based resilience approaches for healing trauma and advancing health equity.

Community-Based Tourism in Ecuador: Community Ventures of the Provincial and Cantonal Networks

The aim of this work is to identify community the initiatives anchored to community-based tourism (CBT) in Ecuador with the aim of providing an overview of the current reality of community tourism in the country, in addition to publicizing the product lines under development within community initiatives. The methodology used is a descriptive analysis based on the review of secondary sources, which reflect the reality of the different tourism initiatives related to the Plurinational Federation of Community Tourism of Ecuador (FEPTCE) at the level of continental Ecuador. FEPTCE groups indigenous, Afro–Ecuadorian, Montubian and mestizo communities, who depend on their territory and have identified tourism as a mechanism to continue living with dignity within these territories, due to the option of economic diversification that is generated. Within the communities that belong to the FEPTCE, living with dignity implies achieving a good quality of life, which is not based on satisfying a series of basic needs, but implies going further, achieving the idea of “Good Living”, that is to say, reaching an appreciation of well-being, based on the conception of the full set of what culture is, in order to generate comprehensive sustainability of its spaces. Among the main results, the distribution and coverage that the FEPTCE has within continental Ecuador regarding community tourism is shown and analyzed. As a formal network of community-based tourism, it is made up of five networks at the regional level and nine at the provincial or cantonal level, which are analyzed in this study. The consolidation of the initiatives launched has been difficult with only 83 of the initial 121 being active and only 18 registered as community tourist centers. This case study shows that in Ecuador the network approach as the first step in the development of the CBT worked. Therefore, the development of the CBT must be approached from a network approach in which indigenous peoples (indigenous, mestizo, Afro-descendant, etc.) participate, administrations, the private sector, civil society, NGOs and tourist destinations, to which they must to join academic institutions by contributing solid data obtained through research that helps tourism development.

Changes in food access by mestizo communities associated with deforestation and agrobiodiversity loss in Ucayali, Peruvian Amazon

Few longitudinal studies link agricultural biodiversity, land use and food access in rural landscapes. In this paper, we test the hypothesis that, in a context of economic change, cash crop expansion is associated with deforestation, reduced agrobiodiversity and changes in food access. For this purpose, we analysed data collected from the same 53 upland and floodplain mestizo households in Ucayali, Peru, in 2000 and 2015. We found an emerging transition towards less diversified food access coupled with loss of forest cover and reduced agricultural biodiversity. In 2015, diets appeared to rely on fewer food groups, fewer food items, and on products increasingly purchased in the market compared to 2000. Wild fruits and plants were mentioned, but rarely consumed. Agricultural production systems became more specialised with a shift towards commercial crops. Peak deforestation years in the 15-year period appeared linked with incentives for agricultural expansion. Our results suggest an overall trend from diversified productive and “extractive” systems and more diverse food access, towards specialized productive systems, with less diverse food access and stronger market orientation (both in production and consumption). The assumption in the food and agricultural sciences that increased income and market-orientation is linked to improved food security, is challenged by our integrated analyses of food access, agrobiodiversity, land use and forest cover. Our results highlight the importance of longitudinal, multidimensional, systemic analyses, with major implications for land use, food and health policies. The potential risks of parallel homogenisation of diets and agricultural production systems require interdisciplinary research and policies that promote integrated landscape approaches for sustainable and inclusive food systems.

Mycophilic degree among the Wixaritari and mestizos in Villa Guerrero, Jalisco, Mexico

The appreciation and taste towards mushrooms are influenced by sociocultural factors and ecological variables. This study evaluated the mycophilic degree among the Wixaritari and mestizo communities in a municipality in the north of Jalisco, settled in different types of vegetation, to determine if ecological and sociocultural factors influence the attitude towards the mushrooms. The Mycophilia-Mycophobia Index was evaluated in 10 communities in which semi-structured interviews were conducted with a representative number of people. Responses to 18 indicators were analyzed by χ2 test and multivariate techniques. To determine which factors best explain the observed attitudes, six models were constructed using a Beta probability-density function with maximum likelihood adjustment; finally, a comparison using the Akaike Information Criterion was made. In general, the population resulted mycophilic; the χ2 test showed that there were significant differences between the Wixaritari and mestizo attitudes in 10 of the 18 indicators. In the ordination and classification analyses, the communities did not cluster by cultural group or vegetation, and one mestizo community was isolated from the others. The model that best explains the mycophilic attitudes was community-cultural group in which the vegetation was involved. One Wixarika community in pine forest was extremely mycophilic, in contrast to a mestizo community in oak forest that was indifferent to the mushrooms; these attitudes were the result of historical events that have modified the lifestyle of people. The differences in the evaluated indicators were due to the cosmovision of each cultural group.

Serologic Evidence of Zoonotic Alphaviruses in Humans from an Indigenous Community in the Peruvian Amazon.

Alphaviruses (Togaviridae, Alphavirus) are arthropod-borne single-stranded RNA pathogens that cause febrile and neurologic disease in much of Latin America. However, many features of Alphavirus epidemiology remain unknown. In 2011, we undertook a cross-sectional study in Nueva Esperanza, an indigenous community in the Peruvian Amazon. Here, we present the first serologic evidence of Mayaro (MAYV), Venezuelan equine encephalitis (VEE) complex alphavirus, Una (UNAV), and Madariaga (MADV) viruses reported in humans (24%, 16%, 13%, and 1.5%, respectively) from an Amazonian indigenous community in Peru. Hunting activity and cohabiting with hunters were the main risk factors for Mayaro seroconversion, but only hunting was associated with UNAV seropositivity. Our results suggest that alphavirus infection in this region is common, but we highlight the high UNAV seroprevalence found and corroborate the low MADV prevalence reported in this region. Furthermore, MAYV-neutralizing antibodies were also detected in stored samples from wild animals (18%) hunted by Nueva Esperanza inhabitants and another mestizo community located close to Iquitos. Further serological surveys of VEE complex alphaviruses, UNAV, and MADV in wild animals and assessing the ability of the MAYV seropositive species to transmit the virus will be relevant.

Traditional knowledge, uses, and perceptions of mushrooms among the Wixaritari and mestizos of Villa Guerrero, Jalisco, Mexico

The relationship between humans and nature is defined by culture. Accordingly, the use, conceptions, and perceptions of resources differ among cultural groups, even among those inhabiting the same region or those who come into contact with the same biota. In particular, mushrooms evoke a wide range of sentiments. During ethnobiological tours in Mexico, semi-structured interviews were carried out with 37 individuals of each community, from ten Wixarika and mestizo communities, living in the same locality and sharing similar resources, in the municipality of Villa Guerrero in northern Jalisco, Mexico. Furthermore, informal interviews with four Wixarika and five mestizo key informants were conducted. The topics treated were regarding the traditional nomenclature and classification, uses, and knowledge of mushrooms and related practices. Wixarika names of 37 mushroom species with edible, medicinal, and recreational uses were recorded. In addition, the Wixaritari were found to associate toxic mushrooms with the divine, as evidenced by one case of the use of mushrooms as a hierophanic agent. Each culture’s knowledge of the phenology and ecology of mushrooms was recorded in addition to data highlighting the cultural exchange between the Wixaritari and mestizos. However, a loss in the knowledge and practices concerning mushrooms was observed as a result of social changes. Even so, both cultures prefer mushrooms to other foods, including meat, especially Volvariella bombycina and Pleurotus djamor.

Living Next to the Bodies of the Dead: Sense of Ancestry Through Dark Heritage in Quillagua, Atacama Desert, Chile

ABSTRACT This article addresses the relationship between heritage and ancestry. It aims to understand the manner in which human remains from different periods and cultures become relevant symbols for a community. The territory of Quillagua was studied, an oasis of the Loa River in the Atacama Desert, combining ethnographic, cartographic, and historiographic techniques. Two relevant findings can be pointed out. First, sense of ancestry plays an essential role in heritage formation, even more so than sense of place and sense of belonging. Second, sense of ancestry is not homogenous; rather, it is diverse and contradictory because it is constructed through clashes from interests such as economic and scientific interests, memories of difficult and violent pasts, failures in intercultural recognition, and environmental sacrifice policies with negative social consequences. Despite its contradictory nature, the concept of sense of ancestry can be understood as a heritage emotion that causes affirmation and empowerment, especially for those rural Mestizo and Indigenous communities whose cultural and territorial rights have been violated.

Uses, cultural significance, and management of peatlands in the Peruvian Amazon: Implications for conservation

Tropical peatlands play an important role in the global carbon cycle by acting as significant carbon stores. South America's largest peatland complex is located in the Loreto Region of the Peruvian Amazon. Here we present the first study of human relations with these peatlands, including their uses, cultural significance and current management, as well as implications for conservation, based on qualitative research with people living in two riverine rural communities. Our results indicate that peatlands are culturally ambiguous spaces, used mainly for hunting, palm fruit harvesting, and timber, but feared due to the dangers of getting lost, sinking into the ‘sucking’ ground, and being attacked by anacondas and/or mythical creatures. While the difficult terrain and remoteness of peatlands have thus far acted as natural barriers to their destruction through conversion to different land uses, overuse of natural resources is nevertheless a significant concern for people living in the peat-dominated landscape of the Peruvian Amazon, mixed with frustration about the lack of outside support to foster environmental conservation and economic opportunities. We explore how evaluations of the present situation differ across one indigenous and one mestizo community. We identify a range of nascent peatland conservation strategies, including seedling planting to regrow valuable (palm) trees, and the climbing of palm trees for harvesting fruit as opposed to felling them. We argue that peatland conservation could be combined with the development of sustainable management strategies, but that this would require sustained engagement by outside organisations with rapidly growing local communities in these areas.