BEGIN:VCALENDAR VERSION:2.0 PRODID:-//jEvents 2.0 for Joomla//EN CALSCALE:GREGORIAN METHOD:PUBLISH BEGIN:VTIMEZONE TZID:Europe/Paris BEGIN:STANDARD DTSTART:20210203T153000 RDATE:20210328T030000 TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:Europe/Paris CET END:STANDARD BEGIN:STANDARD DTSTART:20211031T020000 RDATE:20220327T030000 TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:Europe/Paris CET END:STANDARD BEGIN:STANDARD DTSTART:20221030T020000 RDATE:20230326T030000 TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:Europe/Paris CET END:STANDARD BEGIN:STANDARD DTSTART:20231029T020000 RDATE:20240331T030000 TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:Europe/Paris CET END:STANDARD BEGIN:STANDARD DTSTART:20241027T020000 RDATE:20250330T030000 TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:Europe/Paris CET END:STANDARD BEGIN:STANDARD DTSTART:20251026T020000 RDATE:20260329T030000 TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:Europe/Paris CET END:STANDARD BEGIN:STANDARD DTSTART:20261025T020000 RDATE:20270328T030000 TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:Europe/Paris CET END:STANDARD BEGIN:STANDARD DTSTART:20271031T020000 RDATE:20280326T030000 TZOFFSETFROM:+0200 TZOFFSETTO:+0100 TZNAME:Europe/Paris CET END:STANDARD BEGIN:DAYLIGHT DTSTART:20210328T030000 RDATE:20211031T020000 TZOFFSETFROM:+0100 TZOFFSETTO:+0200 TZNAME:Europe/Paris CEST END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20220327T030000 RDATE:20221030T020000 TZOFFSETFROM:+0100 TZOFFSETTO:+0200 TZNAME:Europe/Paris CEST END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20230326T030000 RDATE:20231029T020000 TZOFFSETFROM:+0100 TZOFFSETTO:+0200 TZNAME:Europe/Paris CEST END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20240331T030000 RDATE:20241027T020000 TZOFFSETFROM:+0100 TZOFFSETTO:+0200 TZNAME:Europe/Paris CEST END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20250330T030000 RDATE:20251026T020000 TZOFFSETFROM:+0100 TZOFFSETTO:+0200 TZNAME:Europe/Paris CEST END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20260329T030000 RDATE:20261025T020000 TZOFFSETFROM:+0100 TZOFFSETTO:+0200 TZNAME:Europe/Paris CEST END:DAYLIGHT BEGIN:DAYLIGHT DTSTART:20270328T030000 RDATE:20271031T020000 TZOFFSETFROM:+0100 TZOFFSETTO:+0200 TZNAME:Europe/Paris CEST END:DAYLIGHT END:VTIMEZONE BEGIN:VEVENT UID:c8b93cf74b8393ac6ee5235cad5f1772 CATEGORIES:Séminaire de l'EREA CREATED:20220107T104007 SUMMARY:Who’s Afraid of the Younger Brother? Ritual Recuperation and Relational Prioritization in Recent Andoque History (Northwest Amazonia, Colombia), Eliran Arazi (EHESS/Hebrew University of Jerusalem) LOCATION:Lesc – salle 308F (3e étage) - 21\, allée de l’Université\, Nanterre\, \, 9 2000\, France DESCRIPTION:Resembling ritual specialization and correspondences between ceremonial car eers and siblings’ birth order among neighboring “People of the Center” of the Caquetá-Putumayo interfluve, the Andoque have at present two ritual car eers: “red” (peo’si) and “white” (pofio). Like that other peoples in the re gion, the Andoque’s demographic and territorial recuperation after the geno cide perpetrated by the Anglo-Peruvian Rubber Company (or Casa Arana) in th e first decades of the twentieth century, was fueled by the reconstruction of their ritual system from 1930s onwards. Many of the ritual and political modifications these peoples actively introduced into their societies are r eferred to emically as a transition from a “basket of darkness” to a “baske t of life,” a rejection of cannibal practices and sorcery which is usually interpreted in research as connected with the construction of a peaceful pl uri-ethnic society (Echeverri 2010; Lucas 2019). However, in the Andoque ca se, the ritual career which is being prioritized is the red, aggressive one , while the white one, considered peaceful by many, is downplayed, and its rituals are neglected, even feared.\nIn this presentation I will explain th is apparent contradiction by examining the red/white division as a particul ar manifestation of the tension found throughout Northwest Amazonia between vertical and horizontal shamanism (Hugh-Jones 1994). Through an overview o f the main Andoque rituals, the myths on which they are based and the relat ional realities that they seek to enact, I propose a reconstruction of the ways in which historical, economic, and political circumstances have contri buted to the objectification and institutionalization of the two ideal type s of shamanism and how they have shaped the current dynamics between the tw o ritual careers. In this way, the present-day marginalization of the white career positions the regional post-genocide recuperation process within th e context of shifting modes of relations between human and nonhuman beings. \n X-ALT-DESC;FMTTYPE=text/html:

Resembling ritual specialization and c orrespondences between ceremonial careers and siblings’ birth order among n eighboring “People of the Center” of the Caquetá-Putumayo interfluve, the A ndoque have at present two ritual careers: “red” (peo’si) and “whi te” (pofio). Like that other peoples in the region, the Andoque’s demographic and territorial recuperation after the genocide perpetrated by the Anglo-Peruvian Rubber Company (or Casa Arana) in the first decades of t he twentieth century, was fueled by the reconstruction of their ritual syst em from 1930s onwards. Many of the ritual and political modifications these peoples actively introduced into their societies are referred to emically as a transition from a “basket of darkness” to a “basket of life,” a reject ion of cannibal practices and sorcery which is usually interpreted in resea rch as connected with the construction of a peaceful pluri-ethnic society ( Echeverri 2010; Lucas 2019). However, in the Andoque case, the ritual caree r which is being prioritized is the red, aggressive one, while the white on e, considered peaceful by many, is downplayed, and its rituals are neglecte d, even feared.

In this presentation I will explain this apparent con tradiction by examining the red/white division as a particular manifestatio n of the tension found throughout Northwest Amazonia between vertical and h orizontal shamanism (Hugh-Jones 1994). Through an overview of the main Ando que rituals, the myths on which they are based and the relational realities that they seek to enact, I propose a reconstruction of the ways in which h istorical, economic, and political circumstances have contributed to the ob jectification and institutionalization of the two ideal types of shamanism and how they have shaped the current dynamics between the two ritual career s. In this way, the present-day marginalization of the white career positio ns the regional post-genocide recuperation process within the context of sh ifting modes of relations between human and nonhuman beings.

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