Ecuador, Perú Cuyabeno-Güeppí (2008) Ecuador, Perú : Cuyabeno-Güeppí ecuadorpercuyab202008alve Year: 2008 Fig. 41. Cuyabeno-Güeppí, subsistence and trading excliange. -yuca and com Game animals, fish, -chici^ens -salt and sugar -clothes -school materials -tools -shotgun and rifle shells allows the selection of fishing locations in accordance with their nutritional priorities. We observed important successes in the Zambelin de Yaricaya and Nuevo Belén communities with regard to increasing populations of fish and other animals through community management and control. In the 14 communities v
Ecuador, Perú Cuyabeno-Güeppí (2008) Ecuador, Perú : Cuyabeno-Güeppí ecuadorpercuyab202008alve Year: 2008 Fig. 41. Cuyabeno-Güeppí, subsistence and trading excliange. -yuca and com Game animals, fish, -chici^ens -salt and sugar -clothes -school materials -tools -shotgun and rifle shells allows the selection of fishing locations in accordance with their nutritional priorities. We observed important successes in the Zambelin de Yaricaya and Nuevo Belén communities with regard to increasing populations of fish and other animals through community management and control. In the 14 communities visited we were able to identify 26 sacred sites. The Airo Pai, Naporuna, Murui, and mestizos all indicated that these constitute prohibited or untouchable areas. Consequently, they have established strong social controls, which avert overexploitation of the areas, constituting a source of reproduction (under a 'source-sink' concept) based on their cosmological view. Residents believe that the animals, trees, and bodies of water are represented by a mother or master (dueño) that has the spirit or form of enormous rare animals, sometimes gigantic ones. Others appear as duendes (goblin-like creatures). It is almost impossible to gain access to these places or any objects related to them; to do so requires conducting special rituals or enlisting the help of a shaman. For example, the Airo Pai respect enchanted ponds, 'where animals speak Paicoca'* and change into humans.' They also consider special places the 'glades [chacras) of the people who eat eyes,' who are called Nacuano'a in their language. These areas have tall forests, with a fairly open understory and little leaf litter. When they are near these areas, they do not approach too closely or make noise. Women participate equally in the use and management of forests with men. Women are the acknowledged source of detailed information on the important places for fishing, hunting, and farming, on the use of medicinal p
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