As Reservas Extrativistas, a partir de meados da década de 80, foram propostas como estratégias para a reforma agrária no Brasil. Tal proposta tomava como base concreta as áreas familiares apropriadas para a extração vegetal, definindo-as como unidades indivisas do território da União, cuja concessão de uso era dada a associações populares, juntamente com a autogestão do território. Este artigo discute a questão da justiça na distribuição social desses recursos, focalizando os critérios adotados pelos seringueiros para distribuí-los entre as populações envolvidas. Discutimos ainda noções de direitos sobre recursos naturais e sobre recursos comuns, em regiões remotas, com base na experiência de implantação da Reserva Extrativista, neste caso, especificamente, do Alto Juruá.

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The article is the fruit of co-authorship between an anthropologist with long research experience in the area of the Extractivist Reserve of the Alto Juruá, in the far west of the state of Acre in the Brazilian Amazon, and a rubber tapper who was first introduced to ayahuasca in the context of a rubber camp. His initiation has elements of non-indigenous and indigenous culture and results in a quite original synthesis, which is narrated in the first-person at the beginning of the article. The article traces the history of the introduction of ayahuasca, or cipó (vine), among the rubber tappers of the Alto Juruá in their relations with indigenous populations and their pajés (shamans), highlighting those rubber tappers who distinguished themselves as apprentices and became healers renowned among their contemporaries. Beginning in the 1980s the use of cipó occurs in the context of the struggle of rubber tappers against the rubber bosses, and ayahuasca mysticism merges with political conflict. New syntheses take place, now with the introduction of elements of the religious doctrine of Santo Daime.

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À partir de la narration de son expérience de recherche auprès d’un groupe indien en Amazonie brésilienne, autodéfini comme kuntunawa, l’auteure développe une réflexion sur le rôle de l’anthropologue et les impasses auxquelles il est parfois confronté. Prenant comme fil conducteur la problématique de l’ethnicité, elle aborde, en les articulant, les dilemmes affrontés dans le traitement théorique de l’appartenance ethnique et les positionnements politiques que la situation politique a exigé d’elle.