Good Living and Indigenous Potatoes 107
15 Ecuador’s Constitution of 2008 (Registro Oficial 449 de 20-oct-2008) (English
translation: https://pdba.georgetown.edu/Constitutions/Ecuador/english08.html).
16 A group of academics of Latin American origin (often occupying a position in North
America) has developed a decolonial approach that is distinct from the post-colonial
approaches developed in the Anglo-Saxon world more broadly. Informed by a specific historical, social, political, and demographic context, their approach emphasizes
“the permanence of the global coloniality of power, knowledge, and being, after
decolonization” (Boidin, 2009) and focuses on the need for emancipation by searching appropriate alternative solutions such as Sumaq kawsay.
17 On this school of thought, see the works of Tamayo Herrera (1980).
18 In fact, de la Cadena analyses this kind of proposal, helping to elaborate it and give it
academic recognition.
19 Duviols (1997, paragraph 5) concludes that this drawing
[was meant to] remind all those contemplating it that there is only one God and
creator, who is all-powerful and who governs the universe, and that all the other
entities of the world, who might appear to have power and whom Andean people
have worshipped and continue to worship, in fact neither have power, nor are
gods, but are merely God’s creatures.
(author’s translation)
20 See https://donambro.wordpress.com/2010/09/17/pachacuti-yamqui-dibujo-cosmogonico/.
21 In this instance, from an anthropological point of view, the dominant type of ontological identification for this population is analogism, according to Descola’s typology (2005; Descola & Sahlins, 2014). I have addressed elsewhere the way analogism
manifests itself in agricultural practices in a nearby community of Cusco (Hall, 2012).
Although I anticipated working with ANDES would be a continuation of this work,
it has not been the case.
22 The classic reference on this topic is Alberti and Mayer (1974).
23 For an analysis of Andean concepts related to agricultural production and the importance of spiritual entities, see Hall (2012), Rivière (1994), and Arnold and de Dios
Yapita (1996).
24 As far as the Treaty is concerned, however, the emphasis on the indigeneity of the
relevant populations – and on their particular ontologies – seems less promising. The
terms “small-scale agriculture” and “locality” seem to be more appropriate.
25 See the blog by Leighton published in 2007, Retrieved 9 July 2021, from https://www. scidev.
net/america-latina/news/el-cusco-prohbe-ogm-en-resguardo-de-sus-papas-nat/.
26 See https://grain.org/fr/article/entries/4650-and-now-gm-potatoes-in-.
27 See the debates on this issue that followed the adoption of the consultation law, found
in the work edited by Castillo Castañeda et al. (2007). This might change with the
new president elected in 2021.
28 In Peru, 83% of the poor population, usually peasants, makes their living from agriculture (https://www.ifad.org/es/web/latest/news-detail/asset/40031910).
29 Here, we refer to the terminology “model Indian” proposed by Ramos (1994, p. 162)
in the Brazilian case.
30 Cultural and spiritual aspects, being more in line with multicultural policies, receive
more emphasis.
References
Albert, B. (1993). L’Or cannibale et la chute du ciel: Une critique chamanique de l’économie politique de la nature (Yanomami, Brésil). L’Homme, 33(126/128), 349–378.
Alberti, G., & Mayer, E. (Eds.). (1974). Reciprocidad e intercambio en los Andes peruanos.
Instituto de Estudios Peruanos.
15 Ecuador’s Constitution of 2008 (Registro Oficial 449 de 20-oct-2008) (English
translation: https://pdba.georgetown.edu/Constitutions/Ecuador/english08.html).
16 A group of academics of Latin American origin (often occupying a position in North
America) has developed a decolonial approach that is distinct from the post-colonial
approaches developed in the Anglo-Saxon world more broadly. Informed by a specific historical, social, political, and demographic context, their approach emphasizes
“the permanence of the global coloniality of power, knowledge, and being, after
decolonization” (Boidin, 2009) and focuses on the need for emancipation by searching appropriate alternative solutions such as Sumaq kawsay.
17 On this school of thought, see the works of Tamayo Herrera (1980).
18 In fact, de la Cadena analyses this kind of proposal, helping to elaborate it and give it
academic recognition.
19 Duviols (1997, paragraph 5) concludes that this drawing
[was meant to] remind all those contemplating it that there is only one God and
creator, who is all-powerful and who governs the universe, and that all the other
entities of the world, who might appear to have power and whom Andean people
have worshipped and continue to worship, in fact neither have power, nor are
gods, but are merely God’s creatures.
(author’s translation)
20 See https://donambro.wordpress.com/2010/09/17/pachacuti-yamqui-dibujo-cosmogonico/.
21 In this instance, from an anthropological point of view, the dominant type of ontological identification for this population is analogism, according to Descola’s typology (2005; Descola & Sahlins, 2014). I have addressed elsewhere the way analogism
manifests itself in agricultural practices in a nearby community of Cusco (Hall, 2012).
Although I anticipated working with ANDES would be a continuation of this work,
it has not been the case.
22 The classic reference on this topic is Alberti and Mayer (1974).
23 For an analysis of Andean concepts related to agricultural production and the importance of spiritual entities, see Hall (2012), Rivière (1994), and Arnold and de Dios
Yapita (1996).
24 As far as the Treaty is concerned, however, the emphasis on the indigeneity of the
relevant populations – and on their particular ontologies – seems less promising. The
terms “small-scale agriculture” and “locality” seem to be more appropriate.
25 See the blog by Leighton published in 2007, Retrieved 9 July 2021, from https://www. scidev.
net/america-latina/news/el-cusco-prohbe-ogm-en-resguardo-de-sus-papas-nat/.
26 See https://grain.org/fr/article/entries/4650-and-now-gm-potatoes-in-.
27 See the debates on this issue that followed the adoption of the consultation law, found
in the work edited by Castillo Castañeda et al. (2007). This might change with the
new president elected in 2021.
28 In Peru, 83% of the poor population, usually peasants, makes their living from agriculture (https://www.ifad.org/es/web/latest/news-detail/asset/40031910).
29 Here, we refer to the terminology “model Indian” proposed by Ramos (1994, p. 162)
in the Brazilian case.
30 Cultural and spiritual aspects, being more in line with multicultural policies, receive
more emphasis.
References
Albert, B. (1993). L’Or cannibale et la chute du ciel: Une critique chamanique de l’économie politique de la nature (Yanomami, Brésil). L’Homme, 33(126/128), 349–378.
Alberti, G., & Mayer, E. (Eds.). (1974). Reciprocidad e intercambio en los Andes peruanos.
Instituto de Estudios Peruanos.