期刊名称：Tapuya: Latin American Science, Technology and Society
电子版ISSN：2572-9861
出版年度：2018
卷号：1
期号：1
页码：123-130
DOI：10.1080/25729861.2018.1543042
语种：English
出版社：Taylor & Francis Group
摘要：A box full of papers about to be used to light up the fire and warm up the water for tea is theevent that unleashes the conversations between Marisol de la Cadena and Mariano and NazarioTurpo, father and son, Runakuna indigenous people, through radically different yet partiallyconnected worlds. One world is ordered by biopolitical practices that conceive human life asdiscontinuous from that which those same practices define as “nature,” and the other worldof ayllu is where human beings and “other-than-humans” are inherently connected. EarthBeings is the translation of the word tirakuna, composed of the word land and the pluralQuechua suffix –kuna. Earth beings are sentient entities that do not inhabit, but that are mountains, rivers, lagoons, and other visible marks of the landscape, and that are in mutual relationships of care with the Runakuna. Both Mariano and Nazario were (although not only) yachaq –someone who knows how to communicate with the tirakuna, read coca leaves, diagnose thecauses of an illness, and heal. That was their suerte (luck): suerte or istrilla is the ability that atirakuna awakens in a person to enter into an effective relationship with it – for example,making him or her find misas, small stones with awkward shapes, without which “it is not possible to know.
