Neotropical Ethnoprimatology: Indigenous Peoples’ Perceptions of and Interactions with Nonhuman Primates

Foreword
References
Neotropical Ethnoprimatology: An Introduction
	References
Acknowledgments
Contents
Contributors
About the Editors
Part I: Mesoamerica
	Chapter 1: Perception and Uses of Primates Among Popoluca Indigenous People in Los Tuxtlas, Mexico
		1.1 Introduction
		1.2 Methods
		1.3 Results
			1.3.1 Cultural and Traditional Aspects About Primates
			1.3.2 Emotive Perceptions About Primates
			1.3.3 Medicinal Use of Primates
			1.3.4 Use of Primates as Pets
			1.3.5 Use of Primates as Food
			1.3.6 Economic Uses and Perceptions About Primates
			1.3.7 Perceived Ecological Importance of Primates
			1.3.8 Perceived Abundance and Distribution of Primates
			1.3.9 Perceived Threats to the Conservation of Primates
			1.3.10 Interest in Primate Conservation
		1.4 Discussion
		References
	Chapter 2: Mental State Attribution to Nonhuman Primates and Other Animals by Rural Inhabitants of the Community of Conhuas Near the Calakmul Biosphere Reserve in the Yucatan Peninsula, Mexico
		2.1 Introduction
		2.2 The Present Study
		2.3 Results
			2.3.1 The Folk Psychology of Basic Emotions
				2.3.1.1 Anger
				2.3.1.2 Fear
				2.3.1.3 Pain
				2.3.1.4 Joy
			2.3.2 The Folk Psychology of Complex Mental States
				2.3.2.1 Thinking, Intelligence, and Deceit
				2.3.2.2 Deceit
		2.4 Discussion
		2.5 Acknowledgments
		Appendix 1: Sociodemographic Information of Participants
		Appendix 2: List of Animal Cards Shown to Participants
		References
	Chapter 3: Local Knowledge and Cultural Significance of Primates (Ateles geoffroyi and Alouatta pigra) Among Lacandon Maya from Chiapas, Mexico
		3.1 Introduction
		3.2 The Lacandon Maya from Naha and Metzabok and Their Environment
			3.2.1 The Lacandon
			3.2.2 The Lacandon Environment
		3.3 Monkeys in the Ancient Maya
			3.3.1 The Origin of Monkeys
			3.3.2 The Monkey: Lord of Writing
			3.3.3 Monkeys as Wahyis (Powerful Supernatural Spirits)
			3.3.4 Monkey-Cacao (Chocolate) Associations
			3.3.5 Primate Representations in the Archaeological Record
		3.4 Current Local Knowledge and Cultural Significance of Non-human Primates
		3.5 Conclusions
		References
	Chapter 4: Representation and Signification of Primates in Maya-Q’eqchi’ Cosmovision and Implications for Their Conservation in Northwestern Guatemala
		4.1 Introduction
		4.2 Study Area
		4.3 Primates and Our Participatory Conservation Work
		4.4 Representation and Signification of Primates in Maya-Q’eqchi’ Culture and Cosmovision
			4.4.1 Origin of Primates
			4.4.2 Family Lineages, Surnames, and Proper Names
			4.4.3 Sacred Mayan Calendar and the Nahual B’atz’
			4.4.4 Art
			4.4.5 Language
			4.4.6 Uses and Attitudes
		4.5 Implications for Primate and Habitat Conservation
		4.6 Final Considerations
		References
Part II: South America
	Chapter 5: Ethnoprimatology of the Tikuna in the Southern Colombian Amazon
		5.1 Introduction
		5.2 The Tikuna
		5.3 Traditional Hunting by the Tikuna
		5.4 Shamans (Payés)
			5.4.1 Hunting Taboos
			5.4.2 Sacred Areas
			5.4.3 Food Restrictions
			5.4.4 Use of Primates by the Tikuna
		5.5 Primates in Tikuna Folklore
		5.6 Primate Hunting by Modern Tikuna
		5.7 Perceptions of Hunting Today
		5.8 Primate Watching as Alternative Income
		5.9 Discussion and Conclusion
			5.9.1 Wildlife Tourism and the Future of Primates
		References
	Chapter 6: Frugivorous Monkeys Feeding in a Tropical Rainforest: Barí Ethnobotanical Ethnoprimatology in Venezuela
		6.1 Introduction
		6.2 Primate Frugivory
		6.3 Methodology
		6.4 Number of Forest Trees That Produce Food for Primates
		6.5 Species of Trees that Produce Food for Primates
		6.6 Discussion
		6.7 Conclusion
		References
	Chapter 7: Memories, Monkeys, and the Mapoyo People: Rethinking Ethnoprimatology in Eco-Historical Contexts of the Middle Orinoco, Venezuela
		7.1 Introduction
		7.2 The Mapoyo
		7.3 Historical Ethnoprimatology in the Middle Orinoco
		7.4 The Mapoyo and the Primates
			7.4.1 Framing the Field Research
			7.4.2 Identifying the Monkeys Within Mapoyo Lands
			7.4.3 Remembering the Origin of Monkeys
			7.4.4 Remembrances on Primate Ethnoecology
			7.4.5 Primate Hunting
			7.4.6 Interacting with Monkeys as Pets
		7.5 Conclusions
		References
	Chapter 8: Co-ecology of Jotï, Primates, and Other People: A Multispecies Ethnography in the Venezuelan Guayana
		8.1 Introduction
		8.2 Ethnographic and Ecological Context
		8.3 Methodology
		8.4 Nomenclature and Classification of Primates Among the Jotï
		8.5 Kinship Between Monkeys
		8.6 Economic Significance
		8.7 Social Significance
		8.8 Monkeys in Jotï Cosmology
		8.9 Monkeys as Paradigmatic Persons
		8.10 Primates and Eco-cosmological Regulation
		8.11 Conclusions
		References
	Chapter 9: Primates in the Lives of the Yanomami People of Brazil and Venezuela
		9.1 Introduction
			9.1.1 Preliminary Remarks
			9.1.2 The Yanomami
		9.2 Primates in Yanomami Culture: A Review
			9.2.1 Monkey Pets
			9.2.2 Primate Hunting
			9.2.3 Monkeys and Material Culture
			9.2.4 Primate Ethnoecology
			9.2.5 Monkeys in Yanomami Cosmology
		9.3 Observations on Primates in the Rio Branco—Rio Negro Interfluvium
			9.3.1 Study Site and Study Period (JPB)
		9.4 Conservation Outlook
		9.5 Final Considerations
		References
	Chapter 10: Kixiri and the Origin of Day and Night: Ethnoprimatology among the Waimiri Atroari Ameindians of the Central Amazonia, Brazil
		10.1 Introduction
		10.2 The Waimiri Atroari People
		10.3 Primate Species
		10.4 Waimiri Atroari Hunting Practices and the Importance of Primate Species as Food
			10.4.1 Food Avoidance and Primate Medicinal Use
			10.4.2 Primates in Myths and Rituals
			10.4.3 Primates and the Maryba Rituals
		10.5 Discussion
		References
	Chapter 11: Linguistic, Cultural, and Environmental Aspects of Ethnoprimatological Knowledge Among the Lokono, Kari’na, and Warao of the Moruca River (Guyana)
		11.1 Introduction
			11.1.1 Languages and Participants
		11.2 Methods
		11.3 Results: Terms for Nonhuman Primates
		11.4 Results: Cultural Practices
			11.4.1 Call Used as Alarm
			11.4.2 Call Used for Weather Forecasting
			11.4.3 Call Interpreted as Praying
			11.4.4 Ludic Dances and Songs Inspired by Behavior
			11.4.5 Ridiculing Alouatta
			11.4.6 Hair Used to Chase Away Evil Spirits
			11.4.7 Hair Used as Medicine for Scorpion Stings
			11.4.8 Skin Used to Make Drums
			11.4.9 Skin Used to Make Ornaments
			11.4.10 Meat Considered a Delicacy
			11.4.11 Larynx Used as Medicine for Whooping Cough
			11.4.12 Folklore Tradition of Alouatta’s Cough
		11.5 Conclusions
		References
	Chapter 12: Relationships Between Scientific Ecology and Knowledge of Primate Ecology of Wapishana Subsistence Hunters in Guyana
		12.1 Introduction
		12.2 Background: Wapishana Settlement and Cultural Ecology
		12.3 Cultural Significance and Understanding of Primates
		12.4 Ethnoecological Methods
		12.5 Ethnoecological Findings
			12.5.1 Summary of Ethnoecological Findings by Species
				12.5.1.1 Black Spider Monkey
				12.5.1.2 Red Howler Monkey
				12.5.1.3 Brown Capuchin
				12.5.1.4 Wedge-Capped or Weeping Capuchin
				12.5.1.5 Guianan Saki
				12.5.1.6 Brown-Bearded Saki
			12.5.2 Comparison of Ethnoecological and Ecological Data
			12.5.3 Limitations of the Ethnoecological Data Set
		12.6 Discussion: Suggestions for Improvement in Ethnoecological Research Methods
		12.7 Conclusion
		References
	Chapter 13: Past, Present, and Future of Secoya Ethnoprimatology in the Ecuadorian Amazonia
		13.1 The Past
			13.1.1 The Secoya
			13.1.2 Secoya Ethnoprimatology
		13.2 The Present
		13.3 The Future
		References
	Chapter 14: The Importance of Nonhuman Primates in Waorani Communities of the Ecuadorian Amazon
		14.1 Introduction
		14.2 The Waorani
		14.3 Primates and Waorani Subsistence
		14.4 Primates and Waorani Food Sharing
		14.5 Primates as Companions
		14.6 Primate Conservation
		14.7 Discussion
		14.8 Conclusion
		References
	Chapter 15: Monkeys in the Wampis (Huambisa) Life and Cosmology in the Peruvian Amazonian Rainforest
		15.1 Introduction
		15.2 Research Methods
		15.3 The Wampis Nomenclature for their Their Monkeys
			15.3.1 Callitrichidae
			15.3.2 Aotidae
			15.3.3 Cebidae
			15.3.4 Pitheciidae
			15.3.5 Atelidae
		15.4 Hunting for Monkeys and Monkeys as Pets
		15.5 Monkeys and Monkey-Like Creatures in Mythology and Cosmology
		15.6 Conclusion
		References
	Chapter 16: The White Monkey and the Pelejo Monkey: Primates in the Social and Cultural Configurations of the Shawi People of Northwestern Peru
		16.1 Introduction
		16.2 The Shawi of the Upper Amazon
		16.3 Primates and the Shawi
		16.4 The White Monkey and the Sloth or Pelejo Monkey
		16.5 The Huito tree and the Hunguyacu Hill: The Actions of the White Monkey
		16.6 When Animals Became People: The Pelejo Monkey and Its Power of Vision
		16.7 Conclusion
		References
	Chapter 17: Importance of Primates to Tacana Indigenous Subsistence Hunting in the Bolivian Amazon
		17.1 Introduction
		17.2 The Tacana
		17.3 Importance of Primates to Tacana Culture
		17.4 Primates in the Tacana Wildlife Harvest
		17.5 Tacana Primate Hunting Effort
		17.6 Discussion
		References
	Chapter 18: When Monkeys Were Humans: Narratives of the Relationship Between Primates and the Qom (Toba) People of the Gran Chaco of Argentina
		18.1 Introduction
		18.2 Methodology
		18.3 When Monkeys Were Humans
		18.4 Thou Shalt Not Kill
		18.5 Thou Shalt Do No Harm
		18.6 Huoỹem/Carayá Is Multiple
		18.7 Final Words
		References
Subject Index
Taxonomy Index