As men of rural highland communities see the world focused on the land, the natives of the Cocamilla Cocama, Ashaninka, Machiguenga, Huitotos, etc., communities conceive focused on the territory, in the forest, as a It composed and interconnected by elements such as rivers, lakes, animals, plants, boundless territories, customs, myths, legends and religion, with all its gods and spirits.
They think that nature is an entity with which we must establish harmonious relations, balance and not domination leading to alter or trastrocarla in the characteristics of the mountain settlers destructive ways, religious missions, entrepreneurs, governments or the mercantilist state and authoritarian.
Nature is not something external and opposed to the set of social relations established by the natives, but rather relational closely linked to their biological and social life. There is therefore an adversarial relationship, exploitation and domination between nature and society, or between nature and man, as given in the industrial and post-industrial culture and Western thought. For example, in the thinking of the Ashaninka, there is no dichotomy between nature and society. Being and justification for its existence is the fundamental unit whose territory constitutes the forest. For them society would exist only to the extent that nature has been built and humanized through social relations míticas.
methodologically isolating the factors that have altered or changeling nature and Amazonian culture, we can say that its economy is based on agriculture, horticulture, gathering, hunting, fishing. Agricultural activity is diverse, relative to slash, burn and fallow. This activity is divided into many parts and moments as interventions or actions has made the man and woman.
Conceived as a relationship work aimed at producing goods and services that serve primarily for subsistence, and also for trade if surplus surplus. This activity is not only measured and evaluated by the products but also by the processes, ie, around the set of activities performed to arrive at products.
It is also necessary to mention the fact that not conceive of labor as a commodity subject to the laws of the labor market, unlike westernized settlers who do conceive the land, territory and work as subject to use-value and value of change. The economic objective of the settlers is to make money, establish patterns of capitalist accumulation that go beyond meeting the basic needs of society such as food, nutrition, health, human work, the humanist sense of life economic and social.
NATURE THOUGHT ON AMAZON
society, culture, economy, and religion. No separations or dichotomous set of ontological and epistemological ruptures type established Western thought, separation exacerbating the neoliberal economic thinking.
The fundamental nature center is the territory that is expressed specifically in the forest, composed of water, flora, fauna, soil, air. Being that determines and justifies the existence of the Amazonian man is free territory, usufructuado solidarity and collectively.
The fundamental principles governing the Amazon thought about nature are: Wholeness, Unity, Diversity Movement and Comprehensiveness. Principles that include society. "Indigenous peoples and their territories belong. Are inseparable, "said the President of Colombia, Virgilio Barco, in Putumayo, in 1988.
"The notion of indigenous territory is a concept that tries to approach to define the ancient reality of relationship between indigenous peoples and their natural habitat, as well as the inescapable need to respect when it comes to securing the future of either of the two terms of that relationship. Territories and indigenous peoples belong ... could define the indigenous territory as follows: The mountains, valleys, rivers and lakes that are identified with the existence of an indigenous people and who have provided their livelihoods; wealth inherited from their ancestors and the legacy they are obliged to deliver to their descendants; a space in which every little part, every manifestation of life, every expression of nature, is holy in the memory and the collective experience of the people and shared in intimate relationship with other living beings, respecting its natural evolution as the only guarantee of mutual development; the scope of freedom on which this town holds sway allowing it to develop its essential national elements .
CONCEPTION OF THE COMPANY
The Amazonian man conceives of society linked to nature and the economy, not conceived separate and isolated from each other as in the economic thinking of industrialized societies of the West. The company becomes the set of relationships established Amazonian men, integration and solidarity, in order to reproduce as beings belonging to a particular community. In the native communities of the Peruvian jungle we found the practice of reciprocity, the "choba-choba" and mutual aid. Social understands and includes the biological. No social life is to reproduce individually, but community social life is to reproduce as a social community. We live and die in and for the community.
In this context, one can understand that the identity of the Amazonian man is defined in terms of membership of a particular territory, and to a particular ethnic group. the Amazonian man is not defined in individual, biological or economic terms, in the sense of owning a few hectares of fields.
"The man is engaged in fishing, hunting, building houses, timber extraction, wage labor, and manufactures instruments male labor. Woman cooks, washes clothes, bring water, care for the children, pets cares and is dedicated to pottery. In the farm the man cuts trees, but both men and women planted, grown and harvested. Women often have greater responsibility for the farm when her husband goes hunting or is engaged in timber extraction or salaried jobs. Children and young people help their parents; and girls especially care for their younger siblings. The elders do general work according to their ability. The husband is usually responsible for family finances and money management.
However, penetration or the introduction of commercial and capitalist relations began to give through the "booms" rubber, barbusco, oil, exploitation of wood, the action of the settlers, the feeder roads and highways longitudinal, as "marginal" Belaunde government. As a result of this phenomenon, families support a process of Westernization. Become production units in units of consumption of foreign products from urban areas. Eating habits, social and economic relations, are then violently trastrocadas. However, this new type of economic relations can not banish or defeat the established social order based on activities and objectives of community life, both economically and socially.
AMAZON CONCEPT OF MAN
When the subject of the relationship between man and nature is witnessing the encounter being Ecology and Philosophy. Ecology has become today a great importance for having studied and recommended the preservation and development of ecosystems and natural landscape, to the destruction and high rates or rates of environmental pollution as a consequence of industrialization processes implemented by the great powers at the expense of the destruction of nature and extension-media-for social environments.
What happens is that nature and society have not been part of the cultural models of economic, social and scientific and technological growth of the West. Global environmental movements advocate restoring equilibrium relationships, unity between man and nature, which must be conceived and considered the primary habitat of man, and also the generation and application of technologies to recycle and respect, ethically speaking, global ecosystems.
It is in this socio-historical and discursive context, it makes sense analysis and exposure of the relationship between man and nature that we found in the Amazon, in the sense that, despite the level of development is, the type, modes different relationship occurring between them, are paradigmatic modes, worthy to be considered to help solve global environmental problems, given the tremendous importance of the Amazon in maintaining the global environmental balance.
We can begin by stating that the Amazonian Man is directly a natural being, as being natural is the material, corporeal, sensible and active. As such engaged in business activities such as hunting, fishing, horticulture, subsistence agriculture to meet family needs and those of their community, without any commercial, commercial or otherwise that stand between him and nature mediations.
These activities are performed by the Amazonian man in free form in a territory and a forest that does not have the characteristics of Western mercantilist private property boundaries. The type of activity you do is group community work, with the aim or purpose, is not the domination of nature instrumentalist court or utility, which leads, as is the case of "Modern and post-capitalist" societies, the destruction of ecosystems and environmental pollution.
The Amazonian man acts in and for nature and their community, domesticándola, humanizing and turn it naturalizes nature, keep it in the condition of being natural. The work, which is apart from the game- the loftiest and humane way of acting in nature, not coding or objectified in the form of commodities, but sees it as his home, his social habitat.
Free, humane and supportive activity allows, epistemologically speaking, convert animal sensuousness in human sensuousness, through which contacts and is related to nature, water, flora, fauna, air, minerals and non-mineral. This active sensuousness lets you know the natural world to capture the properties, relationships, forms or own manifestations of the natural world. On this basis the Amazonian man sensory develops concrete and symbolic thinking as socioeconomic relations are becoming more complex, abstract and symbolic; much more when in relation to other urban cultural forms through radio, T.V. and education.
This set of considerations leads us to make the second characterization of the Amazonian man as a social being, in the sense of establishing a set of family and community relationships, organized to reproduce and develop socially and naturally; that is, as social and natural beings in a unitary and integrated, not separated, isolated and dichotomized way, because for him -according to his Concepción- nature and society are one unit, not separated by 'systems or structures " urban-Western economic.
As for the identity of the Amazonian man, it is identified in relation to the territory that cultivates himself, his family and his community. Secondly it defines its identity in relation to membership of their ethnicity, or their, ethno-linguistic and cultural group. The issue of identity is not an issue or a metaphysical problem of "essence" or essentiality with himself, with his sameness, or a matter of individual identity with his physicality, his psyche or ways of being single decontextualized of their environment. Nor is it a matter of establishing essential relationships between the "I" and "you" in the style of Martin Buber, or the style of the spiritualists, which define the identity of a pure matter and purely spiritual, detached from the material or human corporeality.
Another important way to mention is the identity defined or understood as a purely individual problem, which is excluded from the subject to others or to the material and cultural living conditions. This type of conception point much psychotherapies practiced in Western urban environments. But this is not an identity problem in men of the native communities of the Selva.
As for the integral or dichotomized conception of man in regards to body and soul, we find the Amazonian man conceives man holistically: The body and soul are closely linked and linked. They conceive not separated from each other, nor oppose each other. They have therefore a dualistic conception of man dichotomized. Nor spiritualist in the sense that the spirit or soul would be more important and decisive than the body, or conversely, material and sensitive corporeality. Or "It is generally believed that the human body is composed of body and soul.
In an anthropological study that has made Pierrette Bertrand Rousseau among Shipibos, he tells us: "When the Shipibo speak of human beings," Joni "generally do not refer to a theory that fundamentally dualistic oppose the soul and body. Later tells us that "Yura" (the body) is the holder of the essential elements for life ... "Bei" is truly one of the fundamental principles that animate the body of man, animated body, not only in the sense that life holds but in the sense of a being in motion ..... "Caya" is simultaneously used as a generic term for all constituent spiritual elements of the person.This article concludes that shipibos: "Far from raising man in his conception of the idea of a dualism that opposes corporeality and spirit, the Shipibo thought multiplies the constituent elements of the person in an original synthesis.
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