Fragmentos De Una Cosmovisión Mestiza Asociada Al Acceso Y Uso Del Entorno Costero en El Archipiélago De Chiloé

Abel, Ricardo Álvarez; Ríos, Francisco Ther

doi:10.4067/s0719-26812016000100014

Cited by 12 publications

(11 citation statements)

References 2 publications

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“…A mestizo worldview prevails in the culture of the diverse communities that inhabit the Chiloe archipelagoes of southern Chile (Álvarez & Ther, 2016 ). Prior to European colonization, two Indigenous groups occupied these archipelagoes: the Chonos and the Williche (Daughters, 2018 ).…”

Section: Biocultural Calendars In the Archipelagoes Of Chiloe And Wes...mentioning

confidence: 99%

“…They can be considered as co‐inhabitants beyond being just food, or materials to build something. In oral tradition central characters are often other‐than‐human co‐inhabitants who convey normative‐ethical values (Álvarez & Ther, 2016 ).…”

Section: Biocultural Calendars In the Archipelagoes Of Chiloe And Wes...mentioning

confidence: 99%

“…A mestizo worldview prevails in the culture of the diverse communities that inhabit the Chiloe archipelagoes of southern Chile (Álvarez & Ther, 2016).…”

Section: Symbolic Linguistic Habitatmentioning

confidence: 99%

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Biocultural Calendars Across Four Ethnolinguistic Communities in Southwestern South America

et al. 2023

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Since the mid‐20th century, the so‐called Great Acceleration ( sensu Steffen et al., 2007, https://doi.org/10.1579/0044-7447(2007)36[614:TAAHNO]2.0.CO;2 ) has amplified processes of ecosystem degradation, extinction of biological species, displacement of local peoples, losses of languages, and cultural diversity. These losses are still underperceived by the academic community, and by a global society that is disconnected from biocultural diversity. To reconnect society with biocultural diversity, we integrate temporal and spatial dimensions of seasonal cycles, by combining two conceptual frameworks: ecological calendars and the “3Hs” model of the biocultural ethic ( sensu Rozzi, 2012, https://doi.org/10.5840/enviroethics20123414 ). The latter values the vital links between human and other‐than‐human co‐inhabitants , their life habits (e.g., cultural practices of humans or life cycles of other‐than‐human species), and the structure and processes of their shared habitats . This integration enhances an understanding of links between cultural practices and the life cycles of biocultural keystone species. As a synthesis, we use the term biocultural calendars to emphasize their co‐constitutive nature that result from interactions between dynamic biophysical and cultural processes embedded in specific ecosystems and cultures. These calendars link astronomical, biological, and cultural seasonal cycles that sustain life and enhance the integration of Indigenous and scientific knowledge to confront challenges of climate change faced from local to global scales. To illustrate this integration, we examine cultural practices and socio‐environmental changes across four contrasting ethnolinguistic communities in southwestern South America, from southern to northern Chile along a marked climatic gradient to show the broad application of the concept of biocultural calendars.

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Section: Biocultural Calendars In the Archipelagoes Of Chiloe And Wes...mentioning

confidence: 99%

Section: Biocultural Calendars In the Archipelagoes Of Chiloe And Wes...mentioning

confidence: 99%

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Biocultural Calendars Across Four Ethnolinguistic Communities in Southwestern South America

et al. 2023

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“…), coro (Trichocline reptans) y Cestrum sp. (Capparelli et al 2006;Andreoni et al 2012;Lema et al 2015). Todas estas evidencias se suman a los componentes con alcaloides reportados a la fecha (Fernández Distel 1980;Capparelli et al 2006;Andreoni 2012;Rosso y Spano 2005-06;Bugliani et al 2010;Ortiz 2020).…”

Section: Las Pipas Arqueológicas Y Sus Hollines Una Vista Panorámica ...unclassified

El Humo Que Transforma, Nuevas Miradas Para Entender La Tecnología Ritual De Las Pipas Del Salar De Atacama

Gilí,

García,

Kalazich

et al. 2023

Diálogo Andino

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ResumenEsta propuesta entrega una nueva mirada sobre las pipas arqueológicas del Salar de Atacama, buscando complementar las hipótesis que las establecen como el eslabón inicial del consumo de psicotrópicos en los Andes Sur. Para ello se abordan los artefactos en cuanto a su posibilidad de combustionar sustancias capaces de emanar humo. Este es un importante ingrediente en prácticas seculares y rituales indígenas que persisten tanto entre las comunidades del Salar de Atacama como en grupos andinos en general. Un estudio de huellas de uso, trayectorias e historias de vida de los ejemplares arqueológicos; sumado a un ejercicio de arqueología experimental y trabajo de campo etnográfico, son líneas de evidencia que nos permiten esbozar un repertorio de usos vinculado a estos objetos en tiempos prehispánicos.

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“…Local folklore reiterates that if there were quarrels over access to marine spaces and resources (including hoarding or other selfish attitudes) or a violation of taboos (such as gathering shellfish with metallic artefacts such as a hoes), these beings would respond negatively, causing an absence of fish and shellfish. As a result, taboos, rituals, and behaviours based on cosmogonic considerations were regularly met (Cárdenas et al, 1991;Álvarez et al, 2008;Álvarez, 2011;Álvarez and Ther, 2016).…”

Section: Shima Volume 13 Number 2 2019 -162 -mentioning

confidence: 99%

Rebounding From Extractivism: The history and re-assertion of traditional weir-fishing practices in the Interior Sea of Chiloé

Álvarez¹,

Munita²,

Mera³

et al. 2019

Shima

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This study analyses the use of traditional fishing weirs in the Interior Sea of Chiloé, in southern Chile. Although fishing weirs were in operation the time of the arrival of the first Europeans in the area in the mid-16th Century, when the indigenous Chono and Williche populations led distinctly aquapelagic lifestyles, we contend that they proliferated in subsequent centuries during the process of mestizaje (mixing) between indigenous populations and Spanish settlers and in response to the pressure exerted by population growth and associated social transformations in an insular location. Weirs remained in use until the second half of the 20th Century but have fallen into disuse in recent times due to the profound socio-productive changes resulting from modern development models favouring intense extractivism. Such developments have exacerbated socio-environmental conflicts and caused a population decline in small islands in the region. Based on our discussions of the above, we propose that the traditional insular fisheries model has allowed sustainable inhabitation of these islands; that its decline has dismantled key community assets; and that a return to socially-managed, non-extractivist fishery practices is essential for regional communities.

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Fragmentos De Una Cosmovisión Mestiza Asociada Al Acceso Y Uso Del Entorno Costero en El Archipiélago De Chiloé

Cited by 12 publications

References 2 publications

Biocultural Calendars Across Four Ethnolinguistic Communities in Southwestern South America

Biocultural Calendars Across Four Ethnolinguistic Communities in Southwestern South America

El Humo Que Transforma, Nuevas Miradas Para Entender La Tecnología Ritual De Las Pipas Del Salar De Atacama

Rebounding From Extractivism: The history and re-assertion of traditional weir-fishing practices in the Interior Sea of Chiloé

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