RESUMO
In the Anthropocene, primate conservation can only take place when considering human culture, perspectives, and needs. Such approaches are increasingly important under the growing impact of anthropogenic activities and increasing number of threatened primates. The Amazon rainforest, rich in cultural and biological diversity, where indigenous people play a crucial role in primate conservation, provides ample opportunity to study human-primate interactions and the sociocultural context in which they occur. Human activities threaten the Amazon's fragile ecosystems and its primates, which play a key role in its maintenance and regeneration. This study focuses on one of the largest indigenous groups in the Peruvian Amazon: the Shipibo. Interviews and participant observation were used to investigate local perceptions of animal presence and depletion, food preferences, and how primates are incorporated into daily life and culture. Since time immemorial and still today, primates remain important in Shipibo culture, mythology, and subsistence. Local Shipibo participants consistently identified the presence of 13 species of primate. Primates were among the preferred species for consumption, pet keeping, and held a fundamental role in mythology, traditional knowledge, and storytelling. Large-bodied primates were often mentioned as being locally extinct, with reports and observations suggesting increasing consumption of smaller-bodied primates. Commonly perceived reasons for primate depletion include noise disturbance, hunting, and population growth, often in parallel. This study sheds light on the cultural context of an area rich in biodiversity, where primates, essential for ecological balance and integral to Shipibo lives and identity, are being depleted. We highlight the need for an inclusive ethnoprimatological approach to conserving primates and preserving indigenous heritage while improving local livelihoods.
Assuntos
Ecossistema , Rios , Animais , Humanos , Peru , Primatas , Conservação dos Recursos NaturaisRESUMO
Resumen La presente investigación tuvo como objetivo identificar y describir los niveles de desarrollo de la noción de "mitad" en un grupo de niños de dos comunidades indígenas pertenecientes al pueblo shipibo-konibo de la región Ucayali, en la Amazonía del Perú. Se trabajó con 14 estudiantes de edades entre 7 y 13 años, seis de ellos pertenecientes a la comunidad de Bethel y ocho a la comunidad de Bena Jema. Todos fueron evaluados utilizando el método clínico-crítico de Jean Piaget. Los estudiantes de la comunidad de Bethel fueron evaluados con una tarea centrada en cantidades discretas y los de la comunidad de Bena Jema, con la misma tarea y con otra centrada en cantidades continuas. Los desempeños de los participantes evidenciaron cuatro niveles de desarrollo en cada una de las tareas. Sus respuestas fueron consistentes con otras investigaciones que evaluaron la misma noción en contextos occidentales. Los resultados apoyan la universalidad en la construcción de la noción de "mitad", pero evidencian un retraso en la adquisición de los niveles por parte de los niños evaluados, si se toma como referencia los currículos nacionales. Se discuten los hallazgos resaltando la universalidad de las estructuras lógico-matemáticas y la necesidad de repensar el momento y la forma en que la noción de "mitad" aparece en el currículo.
Abstract This research aims to identify and describe developmental levels of the notion of "half" in a group of children from two Shipibo-Konibo native communities of the Ucayali region, in the Peruvian Amazon rainforest. Fourteen students aged between 7 and 16 participated, six from Bethel community and eight from Bena Jema community. The community of Bethel is located approximately 6 hours by river from the city of Pucallpa, while Bena Jema is located within Pucallpa's boundaries, in the Yarinacocha district. All participants were assessed using Jean Piaget's clinical-critical method, with two tasks. In the first task, focusing on discrete quantities: different sets of cards with the picture of a fish were presented sequentially, some with an even number of units and some with an odd number. Participants were asked to choose and present back half of each set. In the second task, focusing on continuous quantities: participants were asked to choose and present half of a single raw spaghetti, which they needed to break with their hands. If the resulting pieces were unequal, they were asked to break them again and redistribute the results. Students from Bena Jema community were assessed with both tasks, while students from Bethel community were assessed only with the discrete quantities task. The results showed four developmental levels in the discrete quantities task. In the first level, participants took any one of two parts of the set to be "half", without checking if they were equal or whether putting them back together reconstituted the original whole. In the second level, participants took any one of two equal parts to be "half", but were inconsistent and accepted the possibility of the parts being unequal. In the third level, participants only took any one of two equal parts to be "half" but had difficulties splitting odd-numbered sets, including sets with fewer elements than the even-numbered ones they had previously split correctly. In the fourth level, the task was solved successfully with both even-numbered and odd-numbered sets. For the continuous quantities task, three levels were found. In the first level, any one of two raw spaghetti pieces was taken to be "half", without checking their evenness. In the second level, participants took any two equal pieces of the raw spaghetti to be "half", but without checking whether putting them back together reconstituted the original whole, with no extra parts remaining. In the third level, participants took any one of two equal pieces to be "half", checking whether putting them back together reconstituted the original whole. These results are consistent with reports from previous research assessing the notion of "half" in Western contexts. Results support universality in the development of the notion of "half", but show a delay in the participants' level of acquisition, taking Peru's national curriculum as reference. This study is a contribution to the understanding of the development of the notion of "half" in indigenous children living in Amazonian native communities, and shows the relevance of the Piagetian clinical-critical interview in these sociocultural contexts. The implications of these findings are discussed in relation to the universality of logical-mathematical knowledge, as well as the need to rethink the timing and manner in which the notion of "half" appears in the curriculum.
RESUMO
Resumen Objetivo: Este estudio explora el razonamiento moral de un grupo de jugadores de fútbol del pueblo indígena shipibo-konibo sobre el uso de diversas trampas en competencias de dicho deporte. Método : Mediante entrevistas cualitativas, usando cartulinas escritas que presentan situaciones de conflicto comunes a la práctica del fútbol, se identifican primero los recursos secretos propios de su contexto cultural, utilizados para obtener ventajas sobre los rivales. Resultados : Luego de ello, se exploran las creencias y modos de razonar moralmente de estos jugadores sobre el uso de dichos secretos, así como sobre situaciones comunes de trasgresión presentes en la práctica del futbol. Conclusión : Los resultados muestran la compleja articulación entre creencias y cosmovisiones culturales específicas y procesos universales de razonamiento moral, comunes a los miembros de diferentes culturas.
Abstract Objetive : this study explores the moral reasoning of a group of soccer players from the Shipibo-Konibo indigenous people concerning the use of various fouls and misconduct in such sport's competitions. Method : through qualitative interviews, using written cards that show conflict situations in soccer games, the cultural secrets used to gain advantage over rivals are first identified. Results : afterwards, the beliefs and ways of moral reasoning of these players on the use of such secrets, as well as common fouls in soccer games, are examined. Conclusion : the results show the complex relationship that the specific cultural beliefs and worldviews have with the universal processes of moral reasoning common to people from different cultures.
RESUMO
La Amazonia peruana esta clasificada como un ecosistema mega-diverso. La riqueza de especies de fauna y flora acrecienta la diversidad de la población humana. La cuenca del río Abujao está poblada por mestizos y grupos indígenas Ashéninka y Shipibo-Conibo, los cuales todavía guardan parte de sus tradiciones, conocimientos ancestrales y ecológicos. Esta investigación se realizó con la finalidad de conocer el uso de especies de mamíferos y aves silvestres por la población indígena y mestiza en la cuenca del río Abujao. Se determinaron categorías de uso; entre las categorías determinadas predomina el mayor conocimiento de mamíferos y aves silvestres para el uso alimenticio, medicinal y comercial; relativamente pocas especies y parte de estas son para uso ritual, mágico y ornamental debido a la pérdida de conocimientos y tradiciones ancestrales. Rescatando estos conocimientos el presente trabajo tiene una gran importancia en la conservación de aves y mamíferos y el conocimiento ecológico de la Amazonía Peruana
The Peruvian Amazon is classified as one of the mega-diverse ecosystem of the world. Local populations have benefited from the uses of its richness of fauna and flora, promoting the emergence of a wide variety of uses. The Abujao river basin, located in the Peruvian Amazon, is home for mestizos and indigenous groups of Ashéninka and Shipibo-Conibo, whose traditions, and ancestral and ecological knowledge are still alive and closely related to their natural environments. This research was carried out to determine how and to what extent present groups of indigenous and mestizo in the Abujao river basin have been using the wild species of mammals and birds in their locations. Categories of its uses were determined. Among of all defined categories, the most predominant one was the use of wild animals for human consumption, traditional medicine and commercial trades. In contrast, relatively few species, in whole or part, were still used for rituals, and ornamental due to the loss of some ancestral knowledge and traditions on these uses. Revaluing this set of knowledge and uses has a great importance in the conservation of birds and mammals as well as the ecological knowledge of local populations in the Peruvian Amazon