«El cuerpo come como mi pensamiento sana». Construcción de los cuerpos y técnicas de la contaminación en la práctica chamánica urarina

Este texto presenta una etnografía del sistema chamánico Urarina (Amazonia peruana). Para ello, se describen los elementos que caracterizan este sistema y su modo de distribución en el interior de un cuerpo de conocimientos tecnológicos y rituales que se desarrolla a partir de la función central que este pueblo atribuye a la manipulación de determinadas sustancias, tanto materiales -fluidos corporales, alimentos tintes vegetales- como inmateriales -pensamientos, recuerdos, cantos, etc. Además, el texto analizará las modalidades de acceso a la función chamánica, caracterizada por una cierta horizontalidad y la ausencia de restricciones respecto al género o la edad, así como por la libertad de compartir y difundir los conocimientos terapéuticos. Si se tiene en cuenta el estudio detallado de la fisiología urarina y de las dinámicas vinculadas a sus fluidos, resulta evidente que este conocimiento del cuerpo y su funcionamiento permite comprender las acciones de transferencia y contaminación de sustancias, así como las implicaciones de las actividades del pensamiento y la memoria junto con la conjunción de procesos dedicados a la construcción de un ser humano. En particular, la idea de la permeabilidad potencial del cuerpo humano será tratada en profundidad, ya que influye en la adquisición y correcta utilización de nuevos conocimientos por parte del individuo, así como el ejercicio de la práctica chamánica, tanto en las primeras fases del ciclo vital como en el marco de la acción terapéutica. Por último, se examinará en qué medida la intervención chamánica sobre o a través de los cuerpos implicados, ya sean humanos o humana o de otro tipo, es el resultado de una acción compleja de contaminación, por la que es posible de actuar directamente sobre los materiales que componen la persona, sino de inducir una transferencia de su subjetividad.Ce texte présente une ethnographie du système chamanique urarina (Amazonie péruvienne). A ces fins, nous décrirons les éléments qui le caractérisent et leur mode de répartition au sein d’un savoir technique et rituel qui se développe à partir de la fonction centrale que ce peuple attribue à la manipulation de particulières substances matérielles – fluides corporels, aliments, teintures végétales, etc. – et immatérielles – pensées, souvenirs, chants, etc. Par ailleurs, nous analyserons les modalités d’accès à la fonction chamanique, caractérisées par une certaine horizontalité et l’absence de restrictions vis-à-vis du genre ou de l’âge, ainsi que par une liberté de partage et de diffusion des connaissances thérapeutiques. Si l’on considère l’étude détaillée de la physiologie urarina et des dynamiques liées à ses fluides, il apparaît évident que ces connaissances du corps et de son fonctionnement permettent de comprendre les actions de transfert et de contamination de substances, tout comme les implications des activités de pensée et de mémoire ainsi que l’ensemble des processus voués à la construction de la personne humaine. En particulier, nous approfondirons l’idée de perméabilité potentielle du corps humain ; en effet, celle-ci influence l’exercice de la pratique chamanique lors des premières phases du cycle de vie ou dans le cadre de l’action thérapeutique, tout comme l’acquisition de nouvelles connaissances et leur correcte utilisation par l’individu. Enfin, nous examinerons combien l’intervention chamanique sur, ou par le biais des corps impliqués – qu’ils soient humains ou non – est le résultat d’une action complexe de contamination, par laquelle il est possible non seulement d’agir directement sur les composantes matérielles de la personne, mais également d’induire un transfert de sa subjectivité

Bilingüismo, individualismo empresarial y el «buen cristiano»: legado misionero entre los urarina de la cuenca del río Chambira (Amazonía peruana)

El presente artículo analiza la experiencia del pueblo urarina (Amazonía peruana) con los misioneros-lingüistas del Instituto Lingüístico de Verano (ILV) para evaluar el valor actual del proceso de la evangelización emprendida a principios de los años 1960. En su intento evangelizador, la labor misionera buscó una mayor participación indígena, alentando una economía de naturaleza empresarial y el surgimiento de Iglesias evangélicas en toda la cuenca del río Chambira. Sin embargo, la recepción por parte de los urarina de los principios que guiaron la acción evangélica marcó el fracaso de las aspiraciones misioneras. Además, dicha experiencia dio lugar a un paradójico efecto de superposición con el modelo de explotación patronal de la «habilitación» que, a lo largo de los años, influyó significativamente sobre la vida económica, política y social indígena. Finalmente, los urarina identifican en la construcción del «buen cristiano» un factor de inestabilidad capaz de afectar a la persona, tanto en su estado físico como en sus funciones de pensamiento\memoria y que, al producir una cercanía al «mundo no indígena» —deseada y en algunos casos económicamente ventajosa—, confiere al mensaje evangélico una ambigüedad inherente, con efectos potencialmente dañinos.Cet article analyse l’expérience du peuple Urarina (Amazonie péruvienne) avec les missionnaires linguistes de l’Institut Linguistique d’Été (ILV) afin de faire une évaluation actuelle du processus de l’évangélisation entreprise au début des années 1960. Dans le cadre de leur travail d’évangélisation chez les Urarina, les missionaires visèrent une plus grande participation autochtone en encourageant une économie entrepreneuriale et l’émergence d’Églises évangéliques dans tout le bassin de la Chambira. Cependant, la réception par les indigènes des principes qui ont guidé l’action évangélique a marqué l’échec des aspirations missionnaires. En outre, cette expérience a entraîné un effet paradoxal de chevauchement avec le modèle d’exploitation dit de l’« habilitation » qui, au fil des années, a influencé la vie économique, politique et sociale indigène. Enfin, les Urarina identifient dans la construction du « bon chrétien » un facteur d’instabilité potentielle qui peut porter préjudice à l’individu, aussi bien sur le plan physique qu’au niveau de ses fonctions de pensée\mémoire, et donne au message évangélique une ambiguïté inhérente, puisque, en les rapprochant du « monde non indigène » — souhaitée et économiquement avantageuse dans certains cas — elle produit des effets potentiellement nocifs.This article aims to analyze the experience of the Urarina of the Peruvian Amazon experience with Summer Institute of Linguistics’ (SIL) missionaries and, in particular, the effects today of the evangelization which took place in the beginning of the 1960s. Among the Urarina, the principles of evangelical predication required —among other characteristics— a larger indigenous participation and the encouragement of free market economy. However, this experience was marked by the failure of Urarina’s evangelical aspirations. This article also demonstrates how the limited impact of the missionaries’ predication provoked a paradoxical overlapping of evangelical principles not so much with “traditional” religious values, but with the system of patronal exploitation known as “habilitación”. With the passage of time, this model influenced Urarina’s economic, political and social life. Finally, the article focuses on the Urarina perceptions about becoming “good Christians” and how these perceptions —revealing the ambiguity of the evangelical message— are linked to potential instability for both their physical bodies as well as their way of thinking and remembering

Cidades-estado arbóreas: fitopolíticas da guerra no imaginário urbano urarina

No imaginário urbano urarina, uma extensa rede de metrópoles ocupa a floresta tropical. Essas cidades dendríticas têm características fortemente normativas e até mesmo opressivas, inspiradas em modelos sociopolíticos hierárquicos e autoritários, que definem a relação entre as diferentes espécies de árvores e seus vizinhos humanos. Produção, tecnologia e comércio orientam os governos dessas enormes cidades-estado, lugares conhecidos por sua produtividade e eficiência, nos quais o cultivo intensivo, a criação de gado em larga escala e a fabricação de artefatos industriais sustentam uma ampla fito-política de guerra. Meu artigo analisa como a topografia e a morfologia social dessas cidades-estado reproduzem, em um plano cosmológico, as formas de dominação e subordinação vivenciadas hoje pelos Urarina na Amazônia peruana. Além disso, discuto como a produção - e a constante atualização - desse imaginário urbano indígena serve para desnaturalizar os efeitos das relações com a sociedade nacional estratificada e tecnológica.En el imaginario urbano de Urarina, una extensa red de metrópolis ocupa la selva: una por cada árbol. Estas "ciudades dendríticas" tienen rasgos fuertemente normativos e incluso opresivos, inspirados en modelos sociopolíticos jerárquicos y autoritarios, que definen la relación entre las entidades vegetales no humanas que las habitan, las diferentes especies arbóreas y sus "vecinos humanos". La guerra, la producción, la tecnología y el comercio controlan los gobiernos de estas enormes ciudades-estado, lugares destacados por su productividad y eficiencia, en los que el cultivo intensivo, la ganadería a gran escala y la fabricación de artefactos industriales sostienen una extendida "fitopolítica de guerra". Mi ponencia analizará cómo la topografía y la morfología social de estas ciudades-estado reproducen, en un plano cosmológico, las formas de dominación y subordinación que hoy experimentan los urarina en el norte del Perú. Además, discutiré cómo la producción -y constante actualización- de este imaginario urbano indígena sirve para "desnaturalizar" los efectos derivados del acercamiento a la estratificada y tecnificada sociedad nacional, a través de la construcción en un entorno selvático de un complejo universo metropolitano.In the Urarina’s urban imaginary, an extensive network of metropolises occupies the rainforest. These “dendritic cities” have strongly normative and even oppressive features, inspired by hierarchical and authoritarian socio-political models, which define the relationship between the different tree species and their “human neighbors.” Production, technology, and trade guide the governments of these huge city-states, places noted for their productivity and efficiency, in which intensive cultivation, large-scale cattle ranching, and the manufacture of industrial artifacts sustain a widespread “phyto-war policy.” My paper analyze how the topography and the social morphology of these city-states reproduce, in a cosmological plane, the forms of domination and subordination experienced today by the Urarina in northern Peru. In addition, I discuss how the production –and constant updating– of this indigenous urban imaginary serves to “denaturalize” the effects deriving from closer relations with the stratified and technological national society

Le pèlerinage des Q’eros (Cuzco, Pérou) au sanctuaire du Seigneur de Quyllurit’i. Une ethnographie itinérante de la connexion entre humains, lieux sacrés et divinités

The pilgrimage in honour to the Lord of Quyllurit'i, one of the biggest celebrations taking place in the southern Peruvian Andes, attracts several thousand people every year. At 4700 meters above sea level, pilgrims reach a shrine located in a place already considered sacred in pre-Columbian times, to pay homage to the representation of Christ on the Cross, which is painted on a rock and which, according to Catholic legend, appeared to a shepherd in 1780. The dominant interpretative models propose to explain this pilgrimage as a syncretic phenomenon, an assimilation of Catholic doctrine into the practices of the Andean communities or a structural transformation that would make it possible to preserve an original pre-Christian system. By means of an itinerant ethnography of the pilgrims of the community of Hatun Q'ero, this article aims to show how the primary objective of pilgrimage is the maintenance of communication and connection between human beings, sacred places and deities, the status of the latter not being reduced to the Catholic register.Keywords: itinerant ethnography; pilgrimage; Lord of Quyllurit'i; Cuzco; Q'erosLe pèlerinage en hommage au Seigneur de Quyllurit’i, l’une des plus grandes célébrations se déroulant dans le sud des Andes péruviennes, attire chaque année plusieurs milliers de personnes. À 4700 mètres d’altitude, les pèlerins atteignent un sanctuaire situé dans un lieu déjà considéré comme sacré à l’époque précolombienne, pour rendre hommage à la représentation d’un Christ en Croix qu’on y trouve peinte sur un rocher, et qui selon la légende catholique, serait apparu à un berger en 1780. Les modèles interprétatifs dominants proposent d’expliquer ce pèlerinage comme un phénomène syncrétique, une assimilation de la doctrine catholique dans les pratiques des communautés andines ou une transformation structurelle qui permettrait de conserver un système préchrétien original. Par le biais d’une ethnographie itinérante des pèlerins de la communauté de Hatun Q’ero, cet article vise à montrer comment l’objectif premier du pèlerinage est le maintien de la communication et de la connexion entre êtres humains, lieux sacrés et divinités, le statut de ces dernières ne se réduisant pas au registre catholique.Mots-clés : ethnographie itinérante; pèlerinage; Seigneur de Quyllurit’i; Cuzco; Q’eros

Sull'antropocene. Introduzione alla traduzione di “Umano, troppo umano” di Philippe Descola

Introduction to the translation of “Umano, troppo umano” by Philippe Descola.Articolo introduttivo alla traduzione di “Umano, troppo umano” di Philippe Descola

La radio indígena ante la pandemia de la Covid-19 en la Amazonía peruana. El caso de Radio Ucamara (Nauta, Loreto, Perú)

The indigenous communities in the Peruvian Amazon region have been harshly impacted by the COVID-19 pandemic. Practically after its arrival, different initiatives arose to provide adequate information in indigenous languages, as well as other directed to help alleviate and reduce the effects of the pandemic. In this article we analyze a project implemented to deal with COVID-19 pandemic and with other sanitary emergencies in general. This project was designed together with the team of indigenous and non-indigenous communicators in Radio Ucamara radio project, located in the city of Nauta (Loreto region), in the northeastern Amazon of Peru. The main objective of this project was to use the radio a communication hub that could allow the flow of information on health issues from the indigenous communities to the regional authorities, and vice versa, in such a way that it could promote timely and culturally relevant primary health interventions.Las comunidades indígenas de la región amazónica peruana fueron duramente golpeadas por la pandemia de la COVID-19. Prácticamente desde sus inicios, surgieron distintas iniciativas para informar adecuadamente en las lenguas originarias a las comunidades, pero también otras que permitieran contribuir a paliar y reducir los impactos de la pandemia. En este artículo analizamos un proyecto implementado para enfrentar la pandemia de la COVID-19 así como otras emergencias sanitarias en general. Este proyecto fue diseñado en conjunto con el equipo de comunicadores indígenas de Radio Ucamara, ubicada en la ciudad de Nauta (región Loreto), en la Amazonía nororiental del Perú. El principal objetivo de este proyecto fue el de convertir a la radio en un centro o hub comunicacional que permita el flujo de información sobre la situación de salud de las comunidades indígenas a las autoridades regionales, y viceversa, de tal manera que permita una atención en salud primaria oportuna y culturalmente pertinenteLe comunità indigene della regione amazzonica peruviana sono state duramente colpite dalla pandemia di COVID-19. Praticamente fin dall'inizio, sono nate diverse iniziative per informare adeguatamente le comunità nelle lingue native, ma anche altre che avrebbero contribuito a mitigare e ridurre gli impatti della pandemia. In questo articolo analizziamo un progetto realizzato per fronteggiare la pandemia di COVID-19 e altre emergenze sanitarie in genere. Questo progetto è stato ideato in collaborazione con il team di comunicatori indigeni di Radio Ucamara, situata nella città di Nauta (regione di Loreto), nell'Amazzonia nord-orientale del Perù. L'obiettivo principale di questo progetto era trasformare la radio in un centro o hub di comunicazione che permettesse il flusso di informazioni sulla situazione sanitaria delle comunità indigene alle autorità regionali, e viceversa, in modo tale da consentire un'attenzione tempestiva e culturalmente rilevante salute primaria

EL ELA TRADICIONAL: EL USO DE LAS ESPECIES VEGETALES DE LOS HUMEDALES EN EL TEJIDO DEL PUEBLO URARINA EN LA CUENCA DEL RÍO CHAMBIRA, LORETO, PERÚ

In the Chambira River Watershed, Loreto, Peru. Uranina women are well known for weaving mats called ela or cachihuango from aguaje palm (Mauritia flexuosa) fiber and other wetland plant species. The ela fabric becomes a sign of identity that unites past and present generations, through the link made between the elder master weaver and the young apprentice. The objectives of this study were to explore the plant species used by two urarinas communities in the production of mats. We conducted semi-structured interviews, observed textile practice, and visited areas where plant species were collected. We identified seven plant species that were used directly or indirectly in the production of ela. The findings reinforce the idea of the late adaptation of the Urarina people to wetlands and the potential role that traditional practice has for its conservation.En la cuenca del río Chambira, Loreto, Perú, las mujeres Uranina son conocidas por tejer esteras llamadas “ela” o “cachihuango” de la fibra de la palmera aguaje (Mauritia flexuosa L.f.) y otras especies de los humedales. El tejido “ela” se convierte en seña de identidad que une el pasado con el presente de las nuevas generaciones, a través del vínculo entre la maestra tejedora y la joven aprendiza. El objetivo de este estudio fue identificar las especies vegetales utilizadas por dos comunidades del pueblo urarina en sus tejidos tradicionales. Aplicamos entrevistas semi-estructuradas, observamos las prácticas textiles y visitamos las zonas donde las especies de plantas fueron colectadas. Se determinó el uso, directo o indirecto, de siete especies vegetales utilizadas en el tejido tradicional “ela”. Los hallazgos refuerzan la idea de la adaptación tardía del pueblo urarina a los humedales y la importancia que la práctica tradicional tiene para la conservación de los ecosistemas inundables

Siesta: Recent developments and applications

A review of the present status, recent enhancements, and applicability of the SIESTA program is presented. Since its debut in the mid-1990s, SIESTA’s flexibility, efficiency, and free distribution have given advanced materials simulation capabilities to many groups worldwide. The core methodological scheme of SIESTA combines finite-support pseudo-atomic orbitals as basis sets, norm-conserving pseudopotentials, and a realspace grid for the representation of charge density and potentials and the computation of their associated matrix elements. Here, we describe the more recent implementations on top of that core scheme, which include full spin–orbit interaction, non-repeated and multiple-contact ballistic electron transport, density functional theory (DFT)+U and hybrid functionals, time-dependent DFT, novel reduced-scaling solvers, density-functional perturbation theory, efficient van der Waals non-local density functionals, and enhanced molecular-dynamics options. In addition, a substantial effort has been made in enhancing interoperability and interfacing with other codes and utilities, such as WANNIER90 and the second-principles modeling it can be used for, an AiiDA plugin for workflow automatization, interface to Lua for steering SIESTA runs, and various post-processing utilities. SIESTA has also been engaged in the Electronic Structure Library effort from its inception, which has allowed the sharing of various low-level libraries, as well as data standards and support for them, particularly the PSeudopotential Markup Language definition and library for transferable pseudopotentials, and the interface to the ELectronic Structure Infrastructure library of solvers. Code sharing is made easier by the new open-source licensing model of the program. This review also presents examples of application of the capabilities of the code, as well as a view of on-going and future developments. Published under license by AIP Publishing.Siesta development was historically supported by different Spanish National Plan projects (Project Nos. MEC-DGES-PB95-0202, MCyT-BFM2000-1312, MEC-BFM2003-03372, FIS2006-12117, FIS2009-12721, FIS2012-37549, FIS2015-64886-P, and RTC-2016-5681-7), the latter one together with Simune Atomistics Ltd. We are thankful for financial support from the Spanish Ministry of Science, Innovation and Universities through Grant No. PGC2018-096955-B. We acknowledge the Severo Ochoa Center of Excellence Program [Grant Nos. SEV-2015-0496 (ICMAB) and SEV-2017-0706 (ICN2)], the GenCat (Grant No. 2017SGR1506), and the European Union MaX Center of Excellence (EU-H2020 Grant No. 824143). P.G.-F. acknowledges support from Ramón y Cajal (Grant No. RyC-2013-12515). J.I.C. acknowledges Grant No. RTI2018-097895-B-C41. R.C. acknowledges the European Union’s Horizon 2020 Research and Innovation Program under Marie Skłodoswka-Curie Grant Agreement No. 665919. D.S.P, P.K., and P.B. acknowledge Grant No. MAT2016-78293-C6, FET-Open No. 863098, and UPV-EHU Grant No. IT1246-19. V. W. Yu was supported by a MolSSI Fellowship (U.S. NSF Award No. 1547580), and V.B. and V.W.Y. were supported by the ELSI Development by the NSF (Award No. 1450280). We also acknowledge Honghui Shang and Xinming Qin for giving us access to the honpas code, where a preliminary version of the hybrid functional support described here was implemented. We are indebted to other contributors to the Siesta project whose names can be seen in the Docs/Contributors.txt file of the Siesta distribution, and we thank those, too many to list, contributing fixes, comments, clarifications, and documentation for the code.Peer reviewe

Siesta: Recent developments and applications

A review of the present status, recent enhancements, and applicability of the Siesta program is presented. Since its debut in the mid-1990s, Siesta?s flexibility, efficiency, and free distribution have given advanced materials simulation capabilities to many groups worldwide. The core methodological scheme of Siesta combines finite-support pseudo-atomic orbitals as basis sets, norm-conserving pseudopotentials, and a real-space grid for the representation of charge density and potentials and the computation of their associated matrix elements. Here, we describe the more recent implementations on top of that core scheme, which include full spin?orbit interaction, non-repeated and multiple-contact ballistic electron transport, density functional theory (DFT)+U and hybrid functionals, time-dependent DFT, novel reduced-scaling solvers, density-functional perturbation theory, efficient van der Waals non-local density functionals, and enhanced molecular-dynamics options. In addition, a substantial effort has been made in enhancing interoperability and interfacing with other codes and utilities, such as wannier90 and the second-principles modeling it can be used for, an AiiDA plugin for workflow automatization, interface to Lua for steering Siesta runs, and various post-processing utilities. Siesta has also been engaged in the Electronic Structure Library effort from its inception, which has allowed the sharing of various low-level libraries, as well as data standards and support for them, particularly the PSeudopotential Markup Language definition and library for transferable pseudopotentials, and the interface to the ELectronic Structure Infrastructure library of solvers. Code sharing is made easier by the new open-source licensing model of the program. This review also presents examples of application of the capabilities of the code, as well as a view of on-going and future developments.SIESTA development was historically supported by different Spanish National Plan projects (Project Nos. MEC-DGES-PB95-0202, MCyT-BFM2000-1312, MEC-BFM2003-03372, FIS2006-12117, FIS2009-12721, FIS2012-37549, FIS2015-64886-P, and RTC-2016-5681-7), the latter one together with Simune Atomistics Ltd. We are thankful for financial support from the Spanish Ministry of Science, Innovation and Universities through Grant No. PGC2018-096955-

Ceftolozane/Tazobactam for Treatment of Severe ESBL-Producing Enterobacterales Infections: A Multicenter Nationwide Clinical Experience (CEFTABUSE II Study)

Background. Few data are reported in the literature about the outcome of patients with severe extended-spectrum beta-lactamase-producing Enterobacterales (ESBL-E) infections treated with ceftolozane/tazobactam (C/T), in empiric or definitive therapy.Methods. A multicenter retrospective study was performed in Italy (June 2016-June 2019). Successful clinical outcome was defined as complete resolution of clinical signs/symptoms related to ESBL-E infection and lack of microbiological evidence of infection. The primary end point was to identify predictors of clinical failure of C/T therapy.Results. C/T treatment was documented in 153 patients: pneumonia was the most common diagnosis (n = 46, 30%), followed by 34 cases of complicated urinary tract infections (22.2%). Septic shock was observed in 42 (27.5%) patients. C/T was used as empiric therapy in 46 (30%) patients and as monotherapy in 127 (83%) patients. Favorable clinical outcome was observed in 128 (83.7%) patients; 25 patients were considered to have failed C/T therapy. Overall, 30-day mortality was reported for 15 (9.8%) patients. At multivariate analysis, Charlson comorbidity index >4 (odds ratio [OR], 2.3; 95% confidence interval [CI], 1.9-3.5; P = .02), septic shock (OR, 6.2; 95% CI, 3.8-7.9; P < .001), and continuous renal replacement therapy (OR, 3.1; 95% CI, 1.9-5.3; P = .001) were independently associated with clinical failure, whereas empiric therapy displaying in vitro activity (OR, 0.12; 95% CI, 0.01-0.34; P < .001) and adequate source control of infection (OR, 0.42; 95% CI, 0.14-0.55; P < .001) were associated with clinical success.Conclusions. Data show that C/T could be a valid option in empiric and/or targeted therapy in patients with severe infections caused by ESBL-producing Enterobacterales. Clinicians should be aware of the risk of clinical failure with standard-dose C/T therapy in septic patients receiving CRRT