The present article proposes an ethno-political analisis of the conceptof indigenous organization. The Huambisa Aguaruna Council(HAC) was the first Awajun and Wambis indigenous organization,which at the end of the seventies achieved to be the representant of almost all of the rivers in the Condorcanqui district (Amazonas region). This study seeks to understand how this first phase of construction of indigenous organization was characterized by the definition of a new form of leadership, in which a new generation of indigenous leaders showed great ability in negotiating concepts of ancestral life with new abilities and ideas learned through the interaction with the outside world. As such this new generation could be a bridge in between the expectations of the native communities and the imposed demands by Peruvian institutions.

Peru is one of the countries most affected by the Covid-19 pandemic, where the health crisis quickly provoked a serious socio-economic and political crisis. The fragile Peruvian state was unable to build an effective response to this multifaceted crisis, in this context, we defend the hypothesis that forms of affectivity, solidarity, memory and collective resilience related to the recent past (1980-1990) were reactivated in many rural and urban communities of the country. Based on a qualitative methodology, this article questions the role that the collective memory played in reactivating historical forms of community resilience at the local level. Based on three empirical cases (the rondas campesinas, the Covid commandos and the ollas comunes), we analyze how the memories of past violence and crises, as well as the responses to them, have offered original tools in certain communities to ...

Over the last fifty years, indigenous leadership has undergone a series of important transformations. This trajectory has been dominated by a process of merging and reworking different models of leadership fromlocal, national and global contexts. In all of this, the creative use of visual tools and mass media has played a fundamental role. Within the Peruvian political scenario, the figure of Alberto Pizango Chota, Shawi leader ofthe Aidesep organisation, has set an important precedent in this regard. His case is an exemplary field of study on the extraordinary possibilities of exhibition, the use of images, the fabrication of aesthetics and the elaboration of new expressive codes. These are all elements that contemporary Amazonian leadership can propose and disseminate through digital technologies and relations with the mass media.

The present article proposes an ethno-political analisis of the conceptof indigenous organization. The Huambisa Aguaruna Council(HAC) was the first Awajun and Wambis indigenous organization,which at the end of the seventies achieved to be the representant of almost all of the rivers in the Condorcanqui district (Amazonas region). This study seeks to understand how this first phase of construction of indigenous organization was characterized by the definition of a new form of leadership, in which a new generation of indigenous leaders showed great ability in negotiating concepts of ancestral life with new abilities and ideas learned through the interaction with the outside world. As such this new generation could be a bridge in between the expectations of the native communities and the imposed demands by Peruvian institutions.

Over the last fifty years, indigenous leadership has undergone a series of important transformations. This trajectory has been dominated by a process of merging and reworking different models of leadership fromlocal, national and global contexts. In all of this, the creative use of visual tools and mass media has played a fundamental role. Within the Peruvian political scenario, the figure of Alberto Pizango Chota, Shawi leader ofthe Aidesep organisation, has set an important precedent in this regard. His case is an exemplary field of study on the extraordinary possibilities of exhibition, the use of images, the fabrication of aesthetics and the elaboration of new expressive codes. These are all elements that contemporary Amazonian leadership can propose and disseminate through digital technologies and relations with the mass media.

Peru is one of the countries most affected by the Covid-19 pandemic, where the health crisis quickly provoked a serious socio-economic and political crisis. The fragile Peruvian state was unable to build an effective response to this multifaceted crisis, in this context, we defend the hypothesis that forms of affectivity, solidarity, memory and collective resilience related to the recent past (1980-1990) were reactivated in many rural and urban communities of the country. Based on a qualitative methodology, this article questions the role that the collective memory played in reactivating historical forms of community resilience at the local level. Based on three empirical cases (the rondas campesinas, the Covid commandos and the ollas comunes), we analyze how the memories of past violence and crises, as well as the responses to them, have offered original tools in certain communities to ...

Over the last fifty years, indigenous leadership has undergone a series of important transformations. This trajectory has been dominated by a process of merging and reworking different models of leadership fromlocal, national and global contexts. In all of this, the creative use of visual tools and mass media has played a fundamental role. Within the Peruvian political scenario, the figure of Alberto Pizango Chota, Shawi leader ofthe Aidesep organisation, has set an important precedent in this regard. His case is an exemplary field of study on the extraordinary possibilities of exhibition, the use of images, the fabrication of aesthetics and the elaboration of new expressive codes. These are all elements that contemporary Amazonian leadership can propose and disseminate through digital technologies and relations with the mass media.

Peru is one of the countries most affected by the Covid-19 pandemic, where the health crisis quickly provoked a serious socio-economic and political crisis. The fragile Peruvian state was unable to build an effective response to this multifaceted crisis, in this context, we defend the hypothesis that forms of affectivity, solidarity, memory and collective resilience related to the recent past (1980-1990) were reactivated in many rural and urban communities of the country. Based on a qualitative methodology, this article questions the role that the collective memory played in reactivating historical forms of community resilience at the local level. Based on three empirical cases (the rondas campesinas, the Covid commandos and the ollas comunes), we analyze how the memories of past violence and crises, as well as the responses to them, have offered original tools in certain communities to ...

The present article proposes an ethno-political analisis of the conceptof indigenous organization. The Huambisa Aguaruna Council(HAC) was the first Awajun and Wambis indigenous organization,which at the end of the seventies achieved to be the representant of almost all of the rivers in the Condorcanqui district (Amazonas region). This study seeks to understand how this first phase of construction of indigenous organization was characterized by the definition of a new form of leadership, in which a new generation of indigenous leaders showed great ability in negotiating concepts of ancestral life with new abilities and ideas learned through the interaction with the outside world. As such this new generation could be a bridge in between the expectations of the native communities and the imposed demands by Peruvian institutions.

Los trabajos recopilados en este volumen presentan diversos procesos de construcción y transmisión de memorias desarrolladas por sociedades indígenas amazónicas de Perú y Colombia. Los recuerdos de episodios de violencia del pasado lejano, así como de experiencias más recientes que han afectado la integridad de sus territorios y de su vida misma, son reconstruidos desde las voces y las emociones propias de estos pueblos. Estas memorias se expresan, además, en formas variadas y culturalmente complejas: relatos orales, referencias míticas, cantos, visiones oníricas, expresiones rituales o relaciones sociales. Estas prácticas y formas de expresión implican, sin dudas, un cuestionamiento a la lógica occidental sobre el sentido de la temporalidad y el significado atribuido a las experiencias pasadas, a la vez que exigen el reconocimiento de las persistentes voces y memorias local...