Martti Pärssinen, Denise Schaan, and Alceu Ranzi, “Pre-Columbian Geometric Earthworks in the Upper Purus: A Complex Society in Western Amazonia,” Antiquity 83 (2009): 1084–1095.
Comissão Nacional da Verdade (CNV), Final Report, Volume II: Tematic Texts (December 2014).
A common practice used in the period of the military dictatorship was the emission of “negative certificates” to attest the inexistence of indigenous peoples in areas they traditionally inhabited and from which they had been evicted to open space for development projects.
Robert Pogue Harrison, Forests: the shadow of civilization (Chicago and London: University of Chicago Press, 1992).
Betty J. Meggers, Environmental Limitation on the Development of Culture, in: American Anthropologist, New Series, Vol. 56, No. 5, Part I (Oct, 1954).
My engagement with archaeology in Amazonia is informed by reading, interviewing, and talking with many protagonists of this generation, including Eduardo Neves, Michel Heckenberger, William Balée, and Stephen Rostain, to whom I am most grateful. Particularly important were the works of Heckenberger, The Ecology of Power (New York: Routledge, 2005); Balée, The Cultural Forests of Amazonia (Tuscaloosa: University of Alabama Press, 2013); and Eduardo Neves, Sob os tempos do equinócio: oito mil anos de história na Amazônia (Doctoral Thesis, Museum of Archeaology and Ethnology, University of Sao Paolo, 2012).
Philippe Descola, In the society of nature: a native ecology in Amazonia (Cambridge University Press, 1994).
William Miliken et all, Ethnobotany of the Waimiri Atroari Indians of Brazil, (Chicago and London: University of Chicago Press, 1992).
Ibid., Balée.
Ibid., Balée.
Philippe Descola, Beyond nature and culture (Chicago and London: University of Chicago Press, 2013).
Déborah Danowski and Eduardo Viveiros de Castro, “Is there any world to come?” e-flux →.
By the influence of Maori peoples activism, New Zealand courts recognized forestlands and rivers as legal persons. See Bryant Rousseau, “In New Zealand, Lands and Rivers can be people,” New York Times, (July 13, 2016) →; in Bolivia and Ecuador, countries where indigenous movements play an important role in national politics, the constitutional law considers nature as a subject of rights.
Karl Marx, “The Labour-Process and the Process of Producing Surplus-Value,” in Capital: A Critique of Political Economy, Volume 1 (London and New York: Penguin Books, 1990).
Ape Culture, eds. Anselm Franke and Hila Peleg (Leipzig: Spector Books, 2015).
Sarah Knapton, “Dolphins recorded having a conversation 'just like two people' for first time,” The Telegraph (11 Sept. 2016) →.
Kate Kelland, “Brainy Bees learn how to pull strings to get what they want,” Reuters (4 October 2016) →.
Sally McGrane, “German Forest Ranger Finds That Trees Have Social Networks, Too,” New York Times (Jan 2016) →.
Eduardo Kohn, How forests think: toward an anthropology beyond the human, (Berkeley: University of California Press, 2013).
“How Wolves Change Rivers,” Youtube →.
Superhumanity, a project by e-flux Architecture at the 3rd Istanbul Design Biennial, is produced in cooperation with the Istanbul Design Biennial, the National Museum of Modern and Contemporary Art, Korea, the Govett-Brewster Art Gallery, New Zealand, and the Ernst Schering Foundation.