Tag: reflections

One of the most compelling points of interest from Unit 5 was the Quechua concept of reciprocity and solidarity in a time of globalization and exploitation. Throughout this semester we have seen how indigenous groups in Latin America have developed creative ways to establish solidarity and agency against capitalist societies that have exploited indigenous lands and people for profit. As a result of the rapid expansion of modernity, Indigenous groups are one of the communities that have suffered the consequences of consumption culture. It has interfered with indigenous cultural values and also has either forced or encouraged indigenous people to   participate in global markets: in attempts to achieve a better lifestyle.

 

The Quechua barter markets can be recognized as indigenous held “farmers markets” that allow and facilitate the interaction of local vendors to sell their products to the community. Anyone can participate in the exchange of goods which allows for a welcoming environment- this encourages indigenous people to participate in local communities to help sustain these markets, while conjointly maintaining cultural values

 

When I think of a farmers market, I think of organic and raw resources, handmade by humble artisanal artists who are trying to make a living doing what they love. Whether it is selling organic honey or handmade textiles, the end goal is to make a profit. Although the Quechua Barter market is of similar nature, it  is interesting to see how the Quechua have attempted to sustain their cultural values of reciprocity and Ayni through the development of these markets. The Argumendo and Pimbert reading acknowledged how this “establishment of Institutions of the indigenous peoples in the Andes… [have provided] a source of inspiration for supporting social transformation for food sovereignty and solidarity economy” (344). Not only have the Quechua found a collaborative method to locally help the indigenous community but it is also a form of endurance that maintains the value of Ayni; a core philosophy in their way of life. This is why the barter markets are unique and triggered insightful interest for me. In many cases, indigenous communities have had to sacrifice elements of their spiritual beliefs in order to sustain the survival of their culture. Using the barter markets as a tool to continue to practice authentic care for the land as a living being and continue to cultivate communal respect for the landscape and their history, make this modern practice unique. Out of the hands of capitalist greed, the Quechua have managed 

 

After digesting the podcast lecture and both readings, my previous knowledge on shamanism was simultaneously correct and complemented with additional education on Shamanism: with the specific example of the Shipibo-Conibo and their methods and purpose for using Ayahuasca. I found Joshua Homan’s reading to be very insightful because he provided a timeline on the globalization of Ayahuasca and how it contributes to the western knowledge of shamanism and psychedelics. In addition, he provided clear examples on the positive and detrimental effects of the “diaspora of Ayahuasca” as a result of its rising popularity with foreigners. The dispersal of Ayahuasca is a very controversial topic because there are benefits and consequences attached to its global demand, which I think ties into the keyword of appropriation. 

Similar to my last post on Mexican food, I do not believe that the alteration of cultural foods is a negative outcome of globalization. In fact, it’s encouraging to see so many people being open minded to try different things. In this case, people wanting to use Ayahuasca to heal themselves is an example of knowledge being shared with a positive intention. However, it becomes detrimental when we start to adapt these cultural methods and try to pass them as authentic or “original” without crediting where it comes from. This idea seemed to appear similarly with the consumption and marketing of Ayahuasca but with a significant difference. As stated in the interview with Guillermo Arrevalo, Ayahuasca stimulates the tourism industry which helps the economy and the indigenous community. Many of those who sell their shamanism expertise and administer Ayahuasca often don’t undergo shamanic training, thus their services are not legitimate. Foreigners who search for Ayahuasca  approach spiritual healing with very limited knowledge making them victims of theft, rape, and motivators of this “scam”. I think now more than ever, it’s important to be educated by reliable sources about Ayahuasca, especially if one wishes to partake in the practice. Education is both for the safety of the consumer and it validates the ritual as an important indigenous healing practice (not just catered to foreigners).  

The distribution and consumption of Ayahuasca has becomes a very complex system that involves many aspects of a society.  People who engage in illegitimate shamanism often resort to these methods because it is a way to make a living, which are often indicates there are social and economic injustices in the  society. 

 

 

When I think of food my thoughts instinctively think- “what’s for dinner?” or what restaurant I am going to with friends/family, down to what snack I am currently craving. The simplicity of these thoughts reflect how easily accessible food is in the societies we live in, and how the term “food” doesn’t seem to have much tangible meaning at first thought. However, these conversations about food introduce the idea that food is not as simple as it sounds: the term has developed into a social tool, economic industry, and cultural identity. What I would have initially considered a straightforward concept, spirals into an interconnected web that expands globally. 

Belasco’s article  “Why study food”, highlights the influence that food takes on in many forms. He states how the cultivation of food shapes the landscape and the consumption of food influences culture(1). An obvious example of how food majorly shapes the landscape in current society is the deforestation that occurs in the Amazon rainforest in order to create an open space ready for animal or crop production. This is a result of mass consumption, deforestation has been an ongoing problem since globalism has facilitated the transportation of food around the world. In addition, this “renovation” on native lands has also affected the indigenous communities that reside in the Amazon rainforest. On a more positive note, the food influence on culture has brought communities across the global by sharing only food itself, but also techniques, methods and recipes. This relationship has been facilitated by the sharing of knowledge on the internet, and social media and has contributed to development of every culture around the world. An example of this is fusion cuisine, where foods from different cultures are mashed together to create a new product and a new experience. 

These are concepts that we learn about in school and we read about in articles such as these, but reading this considered me to reflect how food has shaped, and continues to shape the society around me. Historically, food has been the fundamental purpose for the development of civilization. What started out as a hunter-gatherer technique motivated by food as a “major anxiety” (2),  transformed into a complex system that fuels how society runs today. And thanks to globalism as well, food has become more available and various methods on how to manipulate it have also been shared and passed on across borders.