Earth Beings: Ecologies of Practice across Andean Worlds by Marisol de la Cadena, Robert J. Foster, Daniel R. Reichman

By Marisol de la Cadena, Robert J. Foster, Daniel R. Reichman

Earth Beings is the fruit of Marisol de l. a. Cadena's decade-long conversations with Mariano and Nazario Turpo, father and son, runakuna or Quechua humans. interested by the mutual entanglements of indigenous and nonindigenous worlds, and the partial connections among them, de los angeles Cadena provides how the Turpos' indigenous methods of realizing and being contain and exceed glossy and nonmodern practices. Her dialogue of indigenous political strategies—a realm that needn't abide by means of binary logics—reconfigures how you can take into consideration and query glossy politics, whereas pushing her readers to imagine past "hybridity" and towards translation, verbal exchange that accepts incommensurability, and mutual distinction as stipulations for ethnography to work.
 

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In this case, the notion of belief transports the earth-Â�being— Ausangate, for example—to a field (that of culture) in which it can exist as a sacred mountain, something that can be believed in, perhaps even in the way “indigenous Christians believe in Jesus” as I frequently heard from my urban acquaintances in Cuzco. Creating a similarity both enables understanding and loses sight of the difference—namely, that belief does not necessarily mediate the relationship among Ausangate, Mariano, and Nazario.

In his answer, which was in Quechua, he used Spanish words to better illustrate for me the hierarchies between someone who spoke Spanish and someone who did not. He himself was a don, he said, participating in his own exclusion from the Spanish-Â�speaking dominant national order. Yet also revealing the political leverage of Quechua, and its pervasive presence in the region, he went on to proudly recall how he and Saturnino Huillca (a legendary 1960s indigenous leader like him, and also a don) had spoken in Quechua to large crowds that congregated in the Plaza de Armas of Cuzco to challenge the dominant order—the landowners.

For example, Carmona and Flores Ochoa may come full circle in revealing their complex partial connection with Nazario’s world. ” And these two anthropologists may be in earnest on all of these counts. Sometimes they may agree with the Turpos’ practices and remove the notion of belief, thus participating in worldings with “those things” (which, in this case, would be earth-Â� beings). Sometimes, however, evolutionary anthropology and social standing may appear as obstacles (or social relief ) and make such convergence difficult to achieve.

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