Urarina

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The Urarina are an indigenous people of the Peruvian Amazon (Loreto) who inhabit the Chambira, Urituyacu, and Corrientes Rivers. According to both archaeological and historical sources, we know that they have resided in the Chambira Basin of contemporary northeastern Peru for centuries<ref>(Spanish) Myers, Thomas P. and Bartholomew Dean “Cerámica prehispánica del río Chambira, Loreto.” Amazonía peruana, 1999 Lima, Published by the Centro Amazónico de Antropología y Aplicacíon Práctica. 13(26):255-288</ref>. They refer to themselves as Kachá (lit. "person"), ethnologists know them by the ethnonym Urarina, while the local vernacular term is Shimaku,<ref>(Spanish) Spanish wiki entry for Shimaku</ref> which is considered by the Urarina to be pejorative. The ethnonym Urarina may in fact be from Quechua--uray meaning below, and rina referring to runa, or people. Urarina is thus rendered in Quechua as uray-runa or people from below or down stream people (for more information, see Paz Soldan 1877:964; Espinoza Galarza 1979:305). Native inhabitants of the Chambira Basin have also been called various names, including: Itukales; Ytucalis, Singacuchuscas; Cingacuchuscas; Aracuies; Aracuyes; Chimacus; and Chambiras (Grohs 1974:53 fn. 4; Velasco 1960: 267; Jouanen 1943, II: 471-2; Figueroa 1904: 163, 177).

1 Urarina Society & Culture
2 Urarina language
3 Urarina Cultural Surival
4 Indigenous Rights
5 See also
6 Notes
7 External links

[edit] Urarina Society & Culture

Urarina society and culture have received exceptionally little attention in the burgeoning ethnographic literature of the region, and only sporadic references in the encyclopedic genre of Peruvian Amazonia. Accounts of the Urarina peoples are limited to the data reported by Castillo (1958, 1961), by the racist information relayed by the German ethnologist G. Tessmann in his magnum opus Die Indianer Nordost-Peru (1930, partial Spanish translation 1987), and to the erratic and idiosyncratic observations of missionaries, and contemporary adventure seekers.

The Urarina are a culturally vibrant semi-mobile, hunting and horticultural society whose population is estimated to be 2,000.<ref> Dr Knut Olawsky's photos, (Spanish) Peruecologico's Urarina factsheet</ref> Urarina settlements are comprised of multiple longhouse groups, which are located on high ground (restingas) or embankments along the flood-free margins of the Chambira Basins many rivers and streams. The embankments are bounded by low-lying territories (tahuampa and bajiales) that are susceptible to flooding during the annual rainy season (roughly November-May).

Urarina local politics are characterized by a mercurial balance of power between demes united through affinal ties and episodic political alliances, exchange relations and disputation. Surrounded by the Jivaroan, and the Tupi-Guarani speaking Cocama-Cocamilla indigenous peoples of the upper Amazon, the Urarina have an elaborate animistic cosmological system <ref>Dean, Bartholomew. "The Poetics of Creation: Urarina Cosmology and Historical Consciousness." Latin American Indian Literatures Journal 1994 10:22-45</ref> predicated on ayahuasca shamanism (which is based in part on the profoundly ritualized consumption of Brugmansia suaveolens).

The Urarina customarily practice brideservice <ref>Dean, Bartholomew. "Forbidden fruit: Infidelity, affinity and brideservice among the Urarina of Peruvian Amazonia." Journal of the Royal Anthropological Institute March 1995, Vol. 1 Issue 1, p87, 24p </ref>, <ref>Hirschfeld Archive for Sexology, citing Dean 1995</ref>, uxorilocal paterns of post-nuptial residence and sororal polygyny. While men are esteemed for their hunting prowess and shamanic skills, Urarina women are likewise are recognized for being consummate producers of woven palm-fiber bast mats, hammocks, and net-bags <ref>Dean, Bartholomew. "Multiple Regimes of Value: Unequal Exchange and the Circulation of Urarina Palm-Fiber Wealth" Museum Anthropology February 1994, Vol. 18, No. 1, pp. 3-20 available online(paid subscription)</ref>, <ref> "Múltiples regímenes de valor: intercambio desigual y la circulación de bienes intercambiables de fibra de palmera entre los Urarina" Amazonía peruana, Special edition: "Identidad y cultura", Lima, Published by the Centro Amazónico de Antropología y Aplicacíon Práctica. 1995, p. 75-118 </ref>.

Image:Urarinawomanandloom.jpg

[edit] Urarina language

Documentation of spoken Urarina<ref>http://www.ethnologue.com/14/show_language.asp?code=URA] SIL International Ethnologue data base, accessed 11 July 2006</ref>, or what Kaufman (1990) has deemed an isolated or unclassified language <ref>http://en.wikipedia.org/wiki/Classification_schemes_for_indigenous_languages_of_the_Americas#Kaufman_.281990.29] accessed 9 July 2006</ref> is now under-way<ref>Olawsky, Knut (La Trobe University). "Urarina – Evidence for OVS Constituent Order." Leiden Papers in Linguistics 2.2, 43-68. available online accessed 5 July 2006]</ref>. Linguistic work among the Urarina was first pionered by SIL International <ref>Manus, Ronald and Phyllis Manus. Text and Concordance of words in Urarina Datos Etno-Lingüísticos 65 series, SIL; 1979 available online accessed 5 July 2006. </ref>. The Urarina continue to tell elaborate myths and stories about the violence that they experience from outsiders, which historically has included forced-labor conscription, rape, disease, concubinage, and abusive treatment at the hands of outsiders <ref>In Anderson, Myrdene (ed.) Cultural Shaping of Violence: Victimization, Escalation, Response. Purdue University Press;2004 ISBN 1-55753-373-3 Chapter 21 reviewed online accessed 5 July 2006</ref>, <ref> (Spanish) Dean, Bartholomew.“Intercambios ambivalentes en la amazonía: formación discursiva y la violencia del patronazgo.” Anthropológica. 1999, (17):85-115</ref>. Portions of the Bible were first published in Urarina in 1973, nevertheless the complete Bible has yet to be published <ref>Worldscriptures.org online Urarina data accessed 5 July 2006</ref>.

[edit] Urarina Cultural Surival

Despite challenges to their on-going cultural survival, including ecocide <ref>[1]</ref>, inadequate health-care<ref> Bartholomew Dean et al., 2000 “The Amazonian Peoples’ Resources Initiative: Promoting Reproductive Rights and Community Development in the Peruvian Amazon.” Health and Human Rights: An International Journal Special Focus: Reproductive and Sexual Rights François-Xavier Center for Health and Human Rights at Harvard University’s School of Public Health,Vol. 4, No. 2, </ref>, <ref> http://www.hsph.harvard.edu/fxbcenter/V4N2.htm] accessed July 10 2006</ref> and cultural appropriation<ref>Bartholomew Dean 2004 “digital vibes & radio waves in indigenous Peru” in Indigenous Intellectual Property Rights: Legal Obstacles and Innovative Solutions. (ed.) Mary Riley, Contemporary Native American Communities Series, 27-53 New York: Altamira Press, A Division of Rowman & Littlefield Publishers. [2] accessed July 9 2006</ref>, the Urarina have both been inspired by and resisted the violence of the colonial and postcolonial encounters in Amazonia, particularly during the Alberto Fujimori dictatorship<ref>Dean, Bartholomew. "State Power and Indigenous Peoples in Peruvian Amazonia: A Lost Decade, 1990-2000." In The Politics of Ethnicity Indigenous Peoples in Latin American States. Chapter 7, David Maybury-Lewis (ed.) Harvard University Press [3]</ref>

[edit] Indigenous Rights

Contemporary indigenous resistance has involved intercultural education projects <ref>Foundation for Endangered Languages Cultural Survival's SPECIAL PROJECTS UPDATE: Amazonian People's Resources Initiative; Building Partnerships in Health, Education, and Social Justice October 31, 1997, Cultural Survival Quarterly, Issue 21.3and IK Monitor 3(3)Research.[4]</ref>, <ref>Dean, Bartholomew. "Language, Culture & Power: Intercultural Bilingual Education among the Urarina of Peruvian Amazonia" Practicing Anthropology Special Issue: Reversing Language Shift in Indigenous America, Published by the Society for Applied Anthropology. 1999, 20(2):39-43. See online cite, Education Resources Information Center (ERIC), sponsored by the Institute of Education Sciences (IES) of the U.S. Department of Education [5]</ref> as well as Urarina political mobilization <ref>Dean, Bartholomew and Jerome M. Levi, Eds At the Risk of Being Heard; Identity, Indigenous Rights, and Postcolonial States University of Michigan Press;2003 ISBN 0-472-09736-9 (Chapter 7: Dean, Bartholomew. At the Margins of Power: Gender Hierarchy and the Politics of Ethnic Mobilization among the Urarina)[6]</ref>, <ref>Jackson, Jean E and Kay B.Warren. "Indigenous Movements in Latin America, 1992-2004: Controversies, Ironies, New Directions." Annual Review of Anthropology 2005, Vol. 34 Issue 1, p549-573, 25p (http://arjournals.annualreviews.org/doi/abs/10.1146/annurev.anthro.34.081804.120529 Brief online review and paid full access)</ref>.