Becoming Mapuche: Person and Ritual in Indigenous Chile

Notes

notes Introduction 1. Sahlins makes a similar observation in reference to Durkheim’s influence: “Perhaps French and British anthropology are specifically disposed to the anxiety of anarchy and a corollary respect for order and power” (1996: 406). 2. It is interesting to note that Durkheim, despite his insistence on the methodological necessity of defining terms, never defined the term “society,” a problem highlighted by Poggi 2000: 84. 3. The question of the extent to which “persons” can be considered “individuals” raised by such writers as Mauss 1985 (1938) and Dumont 1970 (1966) is addressed in chapter 4. 4. Overviews of the body of colonial literature relating to the Mapuche can be found in Zapater 1998, Zuñiga 1976, Boccara 1998, and Dillehay 2007. 5. Other important studies of the period include Manquilef 1914, Lenz 1897, Koessler -Ilg 1962, 2000 (1954), and those by the Bavarian Capuchin missionaries Felix José de Augusta (1991a [1910], 1991b [1916]) and Wilhelm de Moesbach (Coña 1984 [1930]; Moesbach 1962). 6. Ana Mariella Bacigalupo’s work on Mapuche shamanism is an important exception to this trend (Bacigalupo 1997, 2007). 7. Some of the historical and archaeological connections between the Mapuche and both Andean and Amazonian peoples are explored in Dillehay 2007. 8. The word in Mapudungun for mare is awka, a particularly appropriate loan word from Quechua whose original meaning is “savage” or “wild.” 9. An exception to this is shamanic ritual described in detail in Bacigalupo 2007. 10. See Mayblin 2010 for an application of this critique to studies of gender in the Latin American context. 11. See Foerster and Montecino 1988 for a comprehensive history of Mapuche political organizations; see González for an exploration of the Mapuche segmentary ethos in practice; and see Mallon 2005 for an account of twentieth century political life in one particular Mapuche community. 12. The nature of these comunidades indígenas and their relation to the previous reservations is deal with in detail in chapter 2. 13. Detailed analyses of urban migration and the Mapuche population in Santiago can be found in Saavedra 2002 and Programa de Derechos Indígenas 2003. 14. A full historical bibliography of all known linguistic works on Mapudungun stretching back to the sixteenth century can be found in Salas 1992. 15. For in-depth studies of Mapuche religion see Foerster 1993; Dowling 1971; Bacigalupo 1997, 2001, 2007; Barreto 1992. Chapter 1. Che: the sociality of exchange 1. It has been argued that elsewhere in South America babies are indeed not considered to be fully “human.” Such humanity must be constructed through commensality , conviviality, and certain ritual practices such as the couvade (Clastres 1998; Rival 1998; Vilaça 2002). See also Hilger’s detailed study of Mapuche child-rearing practices in both Chile and Argentina (Hilger 1957). 2. The term used by Juan that I translate as “body” was trawa, which primarily refers to the outer surface of something. It can also be translated as “skin” or “bark.” 3. This term is a possible root of the word gaucho. 4. Pun domo is closely related to the antümalen complex of entities, and some people referred to it by this name. 5. The male equivalent of pun domo, pun wentru (“night man”) is sometimes spoken of, but due to the numerical prevalence of single men over single women is far less elaborated. 6. The suffix -wen refers to a mutualistic dyadic relation. 7. The opposite is apparently the case in many other parts of South America where it is the position of an alcoholic beverage within the social relations constitutive of the domestic economy that endows the beverage with its value. See for example Descola 1996b; Gow 1989; Uzendoski 2004. 8. See Citarella 2000 and Bacigalupo 2007 for greater detail on Mapuche attitudes toward illness. Chapter 2. Küpal: the sociality of Descent 1. One could almost argue that among the Mapuche, domestic animals share “nature ” with humans, while wild animals share “culture” with persons. The distinction between wild and domestic animals perhaps positions them between the modes of homo- and heterosubstitution put forward by Descola 2001. 2. It is worth pointing out that Mapuche people know a great deal about animal 170 . notes to introduction and chapters 1 and 2 husbandry and, as Sergio made clear to me, the breeding of domestic animals. Whereas agriculture has been practiced intensively for less than a century, the Mapuche have been managing large...