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How does an Amazonian population living at the margins of the globalized economy envision its involvement in the capitalist market? In this article, we examine the entrepreneurial perspectives expressed by leaders of the Ecuadorian Shuar of Transkutukú. Leaders place their hope in the pursuit of entrepreneurialism as a way to guarantee domestic and ethnic self-determination. This reflexive process is encapsulated by the local formula of “inculturating the market”, which promotes production, profit, and personal accumulation. Sorcery, motivated by envy, is identified by the villagers as the main obstacle to the desired economic progress.

Comment une population amazonienne vivant en marge de l’économie mondialisée envisage-t-elle son implication dans le marché capitaliste ? Dans cet article, nous examinons les perspectivesentrepreneuriales exprimées par les leaders des Shuars équatoriens du Transkutukú. Les leadersplacent leur espoir dans la poursuite de l’entrepreneuriat comme moyen de garantirl’autodétermination domestique et ethnique. Ce processus réflexif est encapsulé dans la formuled’« inculturation du marché » qui promeut la production, le profit, et l’accumulation personnelle.La sorcellerie, motivée par l’envie, est désignée par les villageois comme le principal obstacleentravant le progrès économique tant souhaité.

Comment une population amazonienne vivant en marge de l’économie mondialisée envisage-t-elle son implication dans le marché capitaliste ? Dans cet article, nous examinons les perspectives entrepreneuriales exprimées par les leaders des Shuars équatoriens du Transkutukú. Les leaders placent leur espoir dans la poursuite de l’entrepreneuriat comme moyen de garantir l’autodétermination domestique et ethnique. Ce processus réflexif est encapsulé dans la formule d’« inculturation du marché » qui promeut la production, le profit, et l’accumulation personnelle. La sorcellerie, motivée par l’envie, est désignée par les villageois comme le principal obstacle entravant le progrès économique tant souhaité. How does an Amazonian population living at the margins of the globalised economy envision their involvement in the capitalist market? In this article, we examine the entrepreneurial perspectives expressed by leaders of the Ecuadorian Shuar of Transkutukú. Leaders place their hope in the pursuit of entrepreneurialism as a way to guarantee domestic and ethnic self-determination. This reflexive process is encapsulated by the local formula of “inculturating the market” which promotes production, profit, and personal accumulation. Sorcery, motivated by envy, is identified by the villagers as the main obstacle to the desired economic progress. ¿Cómo concibe su participación en el mercado capitalista una población amazónica que vive al margen de la economía globalizada? En este artículo examinamos las perspectivas empresariales expresadas por los líderes Shuar en el Transkutukú ecuatoriano. Los líderes depositan su esperanza en la búsqueda del emprendimiento como un medio que les permite asegurar la autodeterminación étnica y doméstica. Este proceso reflexivo se resume en la fórmula de la “inculturación del mercado”, un proceso que promueve la producción, la ganancia y la acumulación personal. La brujería, motivada por la envidia, es identificada por los comuneros como el principal obstáculo para el anhelado progreso económico.

How does an Amazonian population living at the margins of the globalized economy envision its involvement in the capitalist market? In this article, we examine the entrepreneurial perspectives expressed by leaders of the Ecuadorian Shuar of Transkutukú. Leaders place their hope in the pursuit of entrepreneurialism as a way to guarantee domestic and ethnic self-determination. This reflexive process is encapsulated by the local formula of “inculturating the market”, which promotes production, profit, and personal accumulation. Sorcery, motivated by envy, is identified by the villagers as the main obstacle to the desired economic progress.

In dialogue with Stephen Hugh-Jones’s work on Tukanoan writing (1997, 2010, 2019), this article analyzes the boom in patrimonial writing among Chicham (Jivaroan)-speaking Shuar people. Patrimonial writing foregrounds collective identity and understandings of culture as group property common to the Tukanoan speakers of the Upper Rio Negro but foreign to the pre-missionized Shuar. We argue that the Shuar interest in patrimonial writing can be explained through the history of missionization and the recent shift to intercultural exchange within the plurinational project of state-building spearheaded by the indigenous movement. By analyzing the wider context of knowledge production and the forms of knowledge scholars mobilize to represent culture in the collective mode, we demonstrate how, for the first time in Shuar society, a group of specialists can make a profession out of reproducing heterogeneous forms of knowledge as unitary, uniformly shared collective patrimony. The comparison between the Shuar and Tukanoan appropriation of writing reveals important differences in the way Lowland Amerindians understand patrimony and the centrality of schooling in shaping a new “scholarly tradition.”, Available at: https://digitalcommons.trinity.edu/tipiti/vol16/iss2/11, {"references":["Andrello, Geraldo 2010 \"Falas, objetos e corpos. Autores indígenas no Alto Rio Negro.\"Revista Brasileira de Ciências Sociais 25:5–26","Anguash, S. et al .2012 Unidades de Aprendizaje. Shuar (La pedagogía del Arutam). Ministerio de educación, Instituto superior pedagógico intercultural bilingüe shuar-achuar. Quito: UNICEF","Antun', Raqueland Víctor Hilario Chiriap Inchit' 1991 Tsentsak. La experiencia chamánica en el pueblo shuar. 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