Resistance In An Amazonian Community

Like many other indigenous groups, the Huaorani of eastern Ecuador are facing many challenges as they attempt to confront the globalization of capitalism in the 21st century. In 1991, they formed a political organization as a direct response to the growing threat to Huaorani territory posed by oil exploitation, colonization, and other pressures. The author explores the structures and practices of the organization, as well as the contradictions created by the imposition of an alien and hierarchical organizational form on a traditionally egalitarian society. This study has broad implications for those who work toward "cultural survival" or try to "save the rainforest."

Like many other indigenous groups, the Huaorani of eastern Ecuador are facing many challenges as they attempt to confront the globalization of capitalism in the 21st century. In 1991, they formed a political organization as a direct response to the growing threat to Huaorani territory posed by oil exploitation, colonization, and other pressures. The author explores the structures and practices of the organization, as well as the contradictions created by the imposition of an alien and hierarchical organizational form on a traditionally egalitarian society. This study has broad implications for those who work toward "cultural survival" or try to "save the rainforest."

In January of 1956, five young evangelical missionaries were speared to death by a band of the Waorani people in the Ecuadorian Amazon. Two years later, two missionary women--the widow of one of the slain men and the sister of another--with the help of a Wao woman were able to establish peaceful relations with the same people who had killed their loved ones. The highly publicized deaths of the five men and the subsequent efforts to Christianize the Waorani quickly became the defining missionary narrative for American evangelicals during the second half of the twentieth century. God in the Rainforest traces the formation of this story and shows how Protestant missionary work among the Waorani came to be one of the missions most celebrated by Evangelicals and most severely criticized by anthropologists and others who accused missionaries of destroying the indigenous culture. Kathryn T. Long offers a study of the complexities of world Christianity at the ground level for indigenous peoples and for missionaries, anthropologists, environmentalists, and other outsiders. For the first time, Long brings together these competing actors and agendas to reveal one example of an indigenous people caught in the cross-hairs of globalization.

An anthropological memoir with a romantic twist. A Harvard student and an ex-cannibal may seem like an unlikely pair, but on a dance floor in Ecuador, their steps matched. Author Carla Seidl met Amazon-Jungle-born surfer Fredy Andi while teaching on the Galapagos Islands at age nineteen, and her life has never been the same since. Several years later, thinking that perhaps simple living was the key to happiness, Seidl returned to the islands to unearth more about Fredy's story and see if their connection, and his seemingly carefree lifestyle, were for real. The duo ended up traveling to the Amazon Jungle to try to find Fredy's family, and Seidl survived to tell the tale.

This book addresses the political ecology of the Ecuadorian petro-state since the turn of the century and contextualizes state-civil society relations in contemporary Ecuador to produce an analysis of oil and Revolution in twenty-first century Latin America. Ecuador’s recent history is marked by changes in state-citizen relations: the election of political firebrand, Rafael Correa; a new constitution recognizing the value of pluriculturality and nature’s rights; and new rules for distributing state oil revenues. One of the most emblematic projects at this time is the Correa administration’s Revolución Ciudadana, an oil-funded project of social investment and infrastructural development that claims to blaze a responsible and responsive path towards wellbeing for all Ecuadorians. The contributors to this book examine the key interventions of the recent political revolution—the investment of oil revenues into public works in Amazonia and across Ecuador; an initiative to keep oil underground; and the protection of the country’s most marginalized peoples—to illustrate how new forms of citizenship are required and forged. Through a focus on Amazonia and the Waorani, this book analyzes the burdens and opportunities created by oil-financed social and environmental change, and how these alter life in Amazonian extraction sites and across Ecuador.

Ecotourism is a unique facet of globalization, promising the possibility of reconciling the juggernaut of development with ecological/cultural conservation. Davidov offers a comparative analysis of the issue using a case study of indigenous Kichwa people of Ecuador and their interactions with globalization and transnational systems.

Here, at last, is the massively updated and augmented second edition of this landmark encyclopedia. It contains approximately 1000 entries dealing in depth with the history of the scientific, technological and medical accomplishments of cultures outside of the United States and Europe. The entries consist of fully updated articles together with hundreds of entirely new topics. This unique reference work includes intercultural articles on broad topics such as mathematics and astronomy as well as thoughtful philosophical articles on concepts and ideas related to the study of non-Western Science, such as rationality, objectivity, and method. You’ll also find material on religion and science, East and West, and magic and science.

During the past two decades Ecuadorians have engaged in a national debate around Buen Vivir (living well). This ethnography discusses one of the ways in which people experience well-being or aspire to live well in Ecuadorian Amazonia. Waponi Kewemonipa (living well) is a Waorani notion that embraces ideas of good conviviality, health and certain ecological relations. For the Waorani living along the oil roads, living well has taken many pathways. Notably, they have developed new spatial organizations as they move between several houses, and navigate between the economy of the market and the economy of the forest.