Critical Essays on Cultural Transformations and Social Dynamics
Publication Year: 2003
Published by: University of Iowa Press
Title Page, Copyright
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Notes on Orthography, Pronunciation, and Acronymns
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Quichua orthography is close to that of Spanish, with some exceptions: [w] is used instead of [gu] or [hu] as in wasi (house) except when the word is widely recognized by its Spanish spelling, as in ayahuasca (soul vine). This is to facilitate correct pronunciation by English readers and speakers. Unless diacritics are added, emphasis...
Preface and Acknowledgments
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Millennial Ecuador became visible worldwide on January 21, 2000, when thousands of indigenous and nonindigenous peoples from all over the republic “took” the Legislative Palace in Quito, the country’s capital. There, in the democratic heart, soul, and cerebrum of the nation, portals of power were opened to them by the Heroes...
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The coup of January 21, and the symbolism of respect for diversity that it condensed, epitomizes the drama that marks millennial Ecuador. At 10:00 a.m. Friday morning, January 21, 2000, on a signal from the national police, the armed forces guarding the empty Legislative Palace in Quito pulled back from the doorways and allowed...
2. The Modern Political Transformation of the Secoya
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Since the 1970s, the small Secoya population of northeastern Ecuador has been transformed from an invisible minority into a recognized political entity on the provincial, national, and international scenes. This transformation has seen the Secoya move from scattered and autonomous settlements to a centralized political system...
3. Haunting the Present: Five Colonial Legacies for the New Millennium
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The Republic of Ecuador has been politically independent for approximately 170 years. By contrast, the Kingdom of Quito, its colonial antecedent, was subject to Spanish rule for much longer, almost three centuries. Thus, Ecuador has been a nation-state for roughly half as long as it was a colony. Given this fact, one might expect to encounter...
4. The Catholic Church, Ritual, and Power in Salasaca
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Many years ago there was a drought in the province of Tungurahua. The people of Salasaca gathered together, bringing maize beer, mote (hominy), drums (bombos) and flutes (quenas), and ceramic vessels full of water to pour onto the sacred mountain Quinchi Urcu. It was like a minga (collective work force) in which each person had to...
5. Purgatory, Protestantism, and Peonage: Napo Runa Evangelicals and the Domestication of the Masculine Will
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There is considerable variation in the cultural dynamics and political processes in cases of native Amazonians incorporating Christian identities. Donald K. Pollock (1993:166, 191) has written that one main feature of the native Amazonian Christianity is its “rarity” and association by indigenous peoples as being “the problem, not the solution”...
6. The Devil and Development in Esmeraldas: Cosmology as a System of Critical Thought
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Western Christian cosmology is often portrayed as divided into a secular and sacred earth system, with hell below, heaven above, and, in some systems, purgatory as a mediating sector between the earth and heaven (e.g., Corr, this volume; Uzendoski, this volume). Afro-Esmeraldian people of northwest Ecuador have reworked this system to make...
7. Return of the Yumbo: The Caminata from Amazonia to Andean Quito
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On April 24, 1992, the phone rang in the Whittens’ home in Urbana, Illinois. “¿Causanguichu gumba?” (Are you living, compadre?), asked Marcelo Santi Simbaña, our longtime indigenous associate in Amazonian Ecuador. He went on to say, “We are here in Quito;...
8. Indigenous Destiny in Indigenous Hands
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This chapter is based on the life and activities of Dr. Luis Alberto Macas Ambuludí, who became Ecuador’s minister of agriculture on January 15, 2003. He was an early participant in the development of national literacy and bilingual education programs in Ecuador. He participated in the founding of CONAIE and served as its president between...
9. Actors and Artists from Amazonia and the Andes
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While residing in Amazonian Ecuador during 1972 and 1973, Norman and Dorothea (“Sibby”) Whitten were asked by the director of the Museums of the Central Bank of Ecuador, Hernán Crespo Toral, to make a large collection of indigenous-made artifacts for the museum in Quito. In return, we were given permission to take home a sizable...
10. Tigua Migrant Communities and the Possibilities for Autonomy among Urban Ind
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Achieving political-territorial autonomy has become a foundational principle of indigenous movements in Ecuador, Colombia, Mexico, and elsewhere in Latin America. Fighting for the right to shape their economies, cultures, and politics according to their values within their own communities and towns, indigenous people claim space,...
11. Racist Stereotypes and the Embodiment of Blackness: Some Narratives of Female Sexuality in Quito
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In this chapter, I focus on the way sexuality, a fundamental aspect of identities, has been negotiated and renegotiated by Afro-Ecuadorian women within what I call the Ecuadorian “racial-spatial order” from the perspective of the particular local context of Quito at the end of the 1990s. The premise is that identities are multiple, multifaceted, and...
12. Mothers of the Patria: La Chola Cuencana and La Mama Negra
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On Friday, May 30, 1997, a Listserv catering to expatriate Ecuadorian professionals received an enthusiastic e-mail from one of its members in the United States with the heading, “Desde Flushing, NY.” Upon entering a park frequented by immigrants on a Sunday afternoon, Luis Franco had suddenly found himself immersed in familiar sights, sounds...
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The gala Ceremony of Hope to celebrate the inauguration of President Lucio Edwin Guti
Appendix: General Information on Ecuador
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Page Count: 437
Publication Year: 2003