Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Perú

Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in PerúAuthenticity and Commoditization of the Culture: The Case of the Ashaninka Community in PerúAuthenticity and Commoditization of the Culture: The Case of the Ashaninka Community in PerúAuthenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Perú Italo Raul A. ArbulItalo Raul A. ArbulItalo Raul A. ArbulItalo Raul A. Arbulúúúú VillanuevaVillanuevaVillanuevaVillanueva

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MASTER IN TOURISM AND ENVIRONMENTAL

ECONOMICS

(MTEE)

TOURISM DEVELOPMENT AND SOCIAL AND

CULTURAL IMPACTS 2009-2010

ESSAY

“Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Perú”

November 2009


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1. INTRODUCTION

Perú is a multicultural, multilingual, and mega diverse country of varied geography, with

an extensive archaeological and architectural heritage. All these elements hold all the

conditions to promote economic and social development through rural and cultural

tourism in economically depressed areas, ensuring visitors a unique experience.

The experiences of Rural Community Tourism development emerged in Perú have been

made by private entrepreneur’s initiative mostly that identify business opportunities to

meet an increasing demand, and projects developed with international cooperation

funds, and NGOs. These projects were successful in some cases and in others had

negative results due to lack of experience in this kind of tourism activity.

Two factors point towards the development of tourism in rural areas. On the one hand,

the existence of large rural areas and on the other hand, changes in tastes and

preferences of urban residents, oriented towards a revaluation of tradition and a concern

for environment. Among this new trend, and specifically, within the changing needs of

tourism demand, is where the progressive development of a number of possibilities for

tourism linked to rural areas fits.

The "rural and nature" segment has developed as never before, expecting and

demanding that those who are inside this market a better product quality each

day. Thus, the distinctive feature of rural tourism products is to offer visitors a personal

contact, give them the opportunity to enjoy the physical and human environment of rural

areas and, wherever possible, to participate in activities traditions and lifestyle of local

people.

The main objective of this paper is to give a critical view on the social and cultural

impacts of tourism activities inside the Ashaninka community, which is one of the most

representative native communities of the Peruvian jungle.


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In this sense, the first chapter of this document tries to give a broad overview of the main

social and cultural issues of the Ashaninka culture. The second chapter brings out some

theoretical framework that will help us to understand the main impacts of tourism

activities inside the Ashaninka community. The next chapter will describe the way

Ashaninka community is developing their tourism activities and the main perceptions

around them. Finally, some conclusions will be derived from the previous analysis.


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2. THE ASHANINKA COMMUNITY

Perú's central jungle is the territory traditionally occupied by Ashaninka, Yanesha and

Nomatsiguenga communities. According to information from the 1993 census, the

Ashaninka community is the largest indigenous group in the Peruvian Amazon with

52.461 individuals representing 21.89% of total native population in the jungle. In

census records, it is estimated however, a notable omission of the population located in

the basins of the rivers Ene and Tambo, whose area could not be properly counted by

the political violence in the area1.

The population average per community is 171 habitants, existing settlements with fewer

than 10 individuals and others that seem to be over 600 people. The most populous

settlement surveyed had 1,284 habitants. These communities are traditionally close to

rivers Apurimac Jan, Tambo, Pichis, High Perené, Alto Ucayali and Gran Pajonal as the

following map show.

1 Perú experienced terrorist activities linked to extreme armed comunist groups called Sendero Luminoso (SL) and MRTA. Nowadays, these terrorist groups are almost extinguished, but some of their main leader remain hidden in the Peruvian jungle, near to native communities such as Ashaninkas.


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These indigenous communities, mainly Asháninka`s, were badly affected by the internal

armed conflict, causing massive territorial displacement and relocation of hundreds of

families thus creating a major impact on population dynamics in this society. Additionally,

this situation has exacerbated the exclusion and marginalization that have suffered for

centuries.

2.1. Historical Review

The Ashaninka community until the seventeenth century was a macro groups jointly with

Matsiguenga (from the Urubamba River) and Nomatsiguenga (from Pangoa River), this

macro groups were called “Anti”. Later in the eighteenth and nineteenth century there

was established a border between Matsiguenga and Ashaninka, and in the early

twentieth century, Nomatsiguenga were defined as a separate group. The Ashaninka


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community now occupies the valleys of the Lower Apurimac River, Ene River, Tambo

River, Perene Pichis River, parts of the upper Ucayali River and Gran Pajonal River.

Prior to European contact, the Ashaninka community maintained trade relations with

Andean populations, a fact evidenced by the bronze axes found in the territory of this

group. These trade routes were still used by merchants in the area of Tarma after

European contact, thus obtaining metal tools.

Since 1635, the Ashaninka began to be evangelized by the Franciscans and

Dominicans, the latter who actually constituted the presence of Spanish colonial rule in

the territory. However, the epidemics and the rebellion of Juan Santos Atahualpa, led to

the end of missionary activity, closing the region to settlers and missionaries for nearly

one hundred years.

The hostilities continued for centuries until the establishment in 1889 of Peruvian

Corporation2 in the zone, this was an English capital company which was granted with

500,000 hectares near Ashaninka`s territory. With this grant was initiated the initial

modern settlements in the central jungle which continues to this days.

With the beginning of the rubber boom the valleys near the Perene River became slave

trade fields, especially for women and children, which continued until the fifth decade of

the twentieth century.

In 1974, the Peruvian government gave to Native Communities guarantees on traditional

sectors of the territory. The villages which had appeared as a result of previous contact

stages benefited from this legislation and, under pressure from the colonization of land

for new farmers were created many other settlements.

2 This Company made important investment in peruvian jungle in order to find petroleum and rubber from the jungle trees.


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Between 1986 and 1996, the Ashaninka were involved in violent attacks towards them,

coming from radical groups called Sendero Luminoso (SL) and Movimiento

Revolucionario Tupac Amaru (MRTA).

Currently, efforts are being taken to secure the land rights of native communities while

the main threat to this group are the invasions of settlers, subversive violence and the

illegal extraction of resources by timber mafias.

2.2. Economic Activities

In defining Ashaninka traditional economy, we must consider

the substantiality approach. This approach in economics argues that economic relations

are regulated by social relationships and not by the interaction of the market. In this

sense, man does not act to save their individual interests in possession of material

goods, but to safeguard its social position, social rights and social assets3".

Traditionally Ashaninka`s economy is based on the exchange of “gifts” 4 which is based

on the deferred exchange of gifts, the same to be reciprocated, thus generating the flow

of goods from one place to another, creating prestige among participants, solidarity

between groups and providing greater security for their livelihood.

The production units could develop and meet all your needs, ranging from clothing to

building your home, all this knowledge is transmitted to future generations so that the

economic view persists in the future.

Social organization is based on parental relationships, through which the Ashaninkas

organize their social life, production, trade, reciprocity, the settlement patterns and

distribution of surpluses. These rules define the rights and responsibilities that each

individual must have.

3 Polanyi Kart en: “La Gran Transformación” 1992 Ed. Fondo de Cultura Economica. 4 Mauss Marcel en “Antropología Lecturas” Los Dones y la devolución de Dones. 1993 Ed. Mcgraw-Hill.


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Ashaninkas within their traditional territories were organized into residential groups

compounded by 4 or 5 nuclear families related by consanguinity and affinity

relationships. However, these residential groups act as an economic unit that within

nuclear families share hunting, fishing, production, organized community efforts.

In addition each nuclear family respects the use of resources that is introducing a

nuclear family into the community, and respecting exclusive rights of the crop areas and

rights over specific forest products discovered by each family.

However, the Ashaninka`s economy and organization are changing, the reasons for this

change is related to endless problems and satisfies a plurality of individual community

members, the assimilating elements of which are market economies.

In a market economy, one of the pillars is the existence of private property, which allows

the atomization of those involved in it (shareholders) so that the articulation of all these

individuals through trading relations (supply and demand) with constant fluctuations,

which requires a profit maximization-oriented behavior of individual agents. In this sense

the rest of social life such as reciprocity, parental relationships, religion, and solidarity is

"out of place".

As you can see, these two rationales are confronted in actual economic life of

Ashaninkas and are generating changes and imbalances in their culture.

Regarding to the main economic activities undertaken by the Ashaninka community we

must stress that agriculture takes an important role in the economic activity, being the

main crops of banana, corn, peanuts, sachapapa5, sweet potatoes, rice, beans, citrus,

sugar cane, pineapples and fruits. Commercial agriculture, previously almost

nonexistent, has achieved great development in this group, which have begun to engage

in the cultivation of coffee, citrus, corn and rice hard.

5 In the Peruvian jungle the prefix “sacha” means “sort of” or “kind of”. In this sense, the “sachapapa” would be translated as “sort of potato”, referring to a kind of root similar in shape to the traditional potato.


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Hunting is also an important economic activity. Fishing is often performed in both their

individual and collective mode. To supplement the amount of protein obtained in these

two activities, as part of incorporating traditional elements of market economies, today

Ashaninkas have started raising chickens.

The commercial timber harvesting is also an important activity for this group, especially

in the area of Alto Tambo and Ucayali River. In this area, in addition, many Ashaninkas

seasonally works in occupations related to timber extraction.

However, it is important to note that the increase in informal mining and overexploitation

of forests from companies that are engaged in illegal timber extraction is affecting the

Ashaninkas habitat, therefore, their sources of food and resources are being reduced.

In this sense, the introduction of paradigms of the market economy and the negative

impact in their natural habitat have led this community to see in tourism a new alternative

to diversify their economic activities and sources of resources to enable it to interact with

other towns in the Peruvian jungle (remember that historically Ashaninkas were an

isolated community, but in recent years has intensified their interaction with westernized

societies).


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3. THEORETICAL FRAMEWORK

Cultural tourism is defined as one generated solely by the interest in visiting one or more

rural or native communities (for example indigenous communities). In this sense, this

section seeks to highlight what the main elements from the theoretical literature that help

us to built an adequate framework for assessing the social and cultural impacts of

tourism services in native communities.

3.1. Motivation

A first point to be discussed is what the motivation for activities linked to cultural tourism

is. To this end we will use the Jafar Jafari6 model shown below:

The tourists have a desire to temporarily change their life situation. They seek to escape

from the established routines, the constraints of time and place, and the codes of

conduct that govern their daily lives (in the model this stage is called

"Corporation"). They believe this change will recharge their mental and physical batteries

to be better placed to face the pressures of their daily commitments.

6 Jafari, Jafar; “Tourism Models: The Sociocultural Aspects.”


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To become a tourist, means moving from the old identity and normal behavior. This

means adopting a new temporary identity that necessarily includes some elements that

are the opposite of normal personality and behavior (which occurs in the stage called

"Animation"). People who are visited (hosts) do not recognize the normal from the

tourist. Tourists can easily move their everyday status and, temporarily, to become other

people and engage in 'bizarre' behavior.

To dress differently, to live differently and to weaken inhibitions are frequently

accompanied by conduct that would be quite unacceptable at home. Some tourists take

this experience to experiment activities and wear clothing and accessories that are

outside (don´t belong to) of their own common lives. In this aspect, people whose

livelihood depends on their presence must somehow accept their behavior difficult and

often rare supply their needs.

3.2. Tourism and Culture

One of the most striking consequences of tourism, especially cultural tourism, is the way

it initially promotes self-knowledge, pride, self-confidence and solidarity among those

who are visited7.

This self-knowledge is caused by the regular presence of outsiders who, when viewed

by the locals, realize how different the visitors are from themselves. These communities

are aware of the uniqueness of their own culture and discover new dimensions of their

identity through the interest of tourists.

This phenomenon has stimulated reflection about their own traditions and culture and

has encouraged the preservation of dying crafts and rituals in some cultures. This

awakening of ethnic identity has fueled revitalization of the celebrations.

7 Boissevain, Jeremy.


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The culture-seeking tourists are generally perceived as more sympathetic and

environmentally friendly8. However, when the search for culture becomes an aspect of

mass tourism it can create problems. Cultural tourism can be highly intrusive. Visitors

like the culture and customs that have been promised to them or they think they are

genuine. This can lead to a serious loss of local privacy.

Furthermore, excessive attention destroys the same resources that tourists come to

consider: local people become entrepreneurs, traditional tranquility is destroyed, the

physical environment is eroded and the local population is slowly expelled from the area,

transforming the communities living in open museums and tourist areas.

In short, cultural tourism is indeed a positive side which leads not only brings economic

development but also allows increased of self-knowledge and self-confidence in the host

community, thereby rescuing traditions and cultural elements that might otherwise

disappear. However, there also a dark side unexplored that particularly affects residents

who are particularly vulnerable to the crowds that this mass tourism generates.

3.3. Tourist-Host Relationship

Certain general characteristics of tourists and tourism affect all communities of a

destination in one way or another. These include the “nomad” nature of the tourist and

unequal relations between tourists and locals.

The tourists can afford to buy the services from the local economy, this tourist are often

coming from more technologically advanced societies and, sometimes, even abuse from

locals. On the other hand, residents, the monopolize knowledge and local services, can

cheat and take advantage of tourists. The guest-host relationship is potentially fraught

with ambivalence and tension; this is usually explained by "the Social Exchange

Theory"9

8 Boissevain, Jeremy. 9 See “Host Community Perceptions: A Cluster Analysis”.


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A main feature of cultural tourism is a consequence of the fact that it is not necessarily a

seasonal activity. The inhabitants are exposed to the presence of tourists throughout the

year. This exposure increases steadily as cultural tourism becomes more popular. The

pressure on local people is so constant.

Without any break from the constant tourist gaze that is characteristic of seasonal

tourism, hosts can enervate and their hostile towards tourists increases. Thus, people

who maintain the most sustained contact with tourists are usually the first to react rude,

abrupt, and sometimes aggressive.

3.4. Authenticity and the commoditization of culture

Up till this point my paper has focused on the existing theories of motivation in tourist

behavior and how tourism can impact over society but there is a middle point that we

need to analyze in order to understand cultural tourism, the concept of authenticity and

therefore, the existence of commoditization of this authenticity.

As Cohen establishes, “authenticity is a quality that is perceived to be firmly rooted in

pre-modern life, a quality of cultural products produced prior to the penetration of modern

western influences”. In this sense, things can only be authentic if it has not been

influences or altered by the western world.

Furthermore, the perceived authenticity (or lack of authenticity) of a cultural product or

experience depends upon the relationship between the tourist as an individual and the

product or experience in which he or she is concerned10. In this sense, we must

understand authenticity as a concept linked to perceptions of the tourist. This brings us

also the concept of staged authenticity in which cultural expressions are performed in

order to please the tourist and the spiritual or main reason of that expression is treated

as a commodity that can be sold.

Public communal and religious celebrations attract tourists. These visitors are generally

welcome. The skill of the organizers and, finally, the prestige of the celebrating

10 Sharpley.


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community are usually measured by the size of the audience and the attention of the

media to the event (staged authenticity). The national and local tourism authorities have

consistently promoted the popular festivities. They have enlarged the traditional festivals,

and have reintroduced events that were not held and even invented new celebrations.

The promotion of tourism in all parties involved to commodify culture. Although the

commoditization can destroy nature and culture, some studies also show that with the

marketing of their culture local people (re)discover their own traditions (Cohen). The

Museums performed to entertain tourists become more popular for local residents, which

at the same time learn about their own history and culture.

Moreover, the commoditization and staged authenticity can often protect the

backstage11 and the privacy of local residents to tourists to keep focused on

frontstage12 commoditized.

However, authenticity is represented a source of conflict between both 'hosts' and

'guest', as the desire to examine the backstage activities (usually seen as more genuine

than frontstage where events are staged for tourists), in search of culture 'authentic' is

inherent in the structure of tourism (MacCannel). Tourists often seek systematically

domestic areas or participate in private events, to the disgrace of their 'involuntary' hosts

and as mentioned above, the handling of private space and community, culture and

above all , and rituals without the consent of the residents may provoke hostility in the

relations between tourists and the local community.

11 This is a concept developved by MacCannell in which he stablishes that there exist six different stages in which the backstage represent the part of cultural expression of the host community that the tourist does not see. 12 This is a concept developved by MacCannell in which he stablishes that there exist six different stages in which the frontstage represent the part of cultural expression of the host community that is shown the tourist.


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4. ASHANINKA COMMUNITY AND TOURISM

In this section we are going to analyze how the Ashaninka community developed their

cultural tourism activities and how these activities have impacted over their lifes.

An example of a tourist package for cultural tourism inside an Ashaninka community is

included in Appendix Nº 2. It is important to highlight that this packages try to introduce

the tourist inside the traditional Ashaninka lifestyle. In this sense, tourist’s

accommodation is arranged in a typical Ashaninka “home” instead of a hotel room just

as the following picture show. While the tourist shares the house with an Ashaninka

family (host family) he is introduced to the main basic rules of the community and the

main activities planned for them.

The marketing strategies used to promote cultural tourism in Ashaninka communities are

based on the ability to experience wildness and traditional cultures. In this sense, the

tourist is encouraged to participate in the main community activities such as cooking and

dancing. In these sessions the tourist can learn traditional cooking techniques and

experience new flavors and food.


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Nevertheless, the tourist is not the only one who perceive benefits from this cultural

exchange, the Ashaninka community also perceives benefits since their cosmovision

gives them the conviction that sharing their culture with national visitors contribute with

the prevails their cultural heritage over time13.

The tourist is also taught about traditional Ashaninka medicines, which are based on

plants and any kind of wildlife form. However, it is important to highlight that as a

recommendation of the tour operator related to this activity, tourist should take to this trip

medicines. This might be considered as a contradiction because on one hand there is

the possibility to heal tourist from a hypothetical disease by the use of traditional

Ashaninka medicine, but at the same time this knowledge is considered as unreliable

compared to industrial medicines. In this case, there is a good example of how some

elements of traditional culture are treated as goods that are useful just as a learning

element but it is not value for their main purpose (heal diseases).

Inside the tourist package there is also the opportunity to participate in part of their

economic activities such as fruit collection. In this sense, in order to protect the tourist

13 This was opinión of manu communities in an article writen by El Comercio Newspaper (www.elcomercioperu.com.pe)


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from any kind of risk inside the jungle, this activity is guided in small groups. However, it

is important to realize that tourists are only allowed to participate in certain economic

activities, but not in all of them. A good example is that tourists are not allowed to

participate in hunting or fishing, but they can learn about the tool Ashaninka´s use for

those activities as the following picture shows:

Tourists are told that hunting or fishing are dangerous activities in order to avoid their

interest, but the real reason behind is not the tourist protection, but the protection of what

was described as the backstage. In this sense, tourists are not allowed to participate in

these activities because this participation should be uncomfortable for the Ashaninkas

hunters.

However, there are some of the traditional activities in which Ashaninka`s are willing to

introduce to tourist such as typical dances and outfits. In this sense, even though there

are not dancing demonstrations in the program, when tourist arrive there is a celebration

at night where some members of the community dance and encourage tourist to do the

same. This dance is not a way to entertain tourist as it is usually seen, but it is a real

manifestation of joy for their presence. However, many times tourist does not

understand this idea and finally this dance is treated like a commodity in the tourist


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market, therefore this shows a negative aspect of culture tourism, in which the concept

of authenticity is related to what the tourist thinks is real and worthy, and no one but

them can change his mind.

Finally, it is interesting to talk about how Ashaninka community has made a commodity

from their culture. As they are aware of the value tourists give to this cultural


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expressions the community as a hole tries to perform (stage) their activities using the

most traditional elements of their culture such as cloth and make up (they paint their

faces). However, it is important to mention that when tourist are not allowed in the

community elements such as traditional outfits are not of compulsory use such as the

following picture shows:

This picture was taken from a community meeting and as we can see, not all the

members of the community are wearing traditional outfits, even more, they are wearing

what we could call western outfits such as jeans or boots. These are elements that

would not be used in the presence of tourists and therefore we can imagine that the

performance they do for tourist as a frontstage requires the participation of the whole

community which makes an effort (tourism cost or negative aspect) for the community

benefit.

4.1. Perceptions about Tourism Activities in Ashaninka Communities

The attractions based on productive and reproductive modes of Ashaninka culture has

effectively promoted the benefits and reduced the costs (tourist behavior) of cultural

tourism as the activities are owned and controlled by the community. In this sense, they

decide when is allowed the entry for tourist and for how long. In this case, the


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community reduces the pressure over them and protects the cultural expressions that

are just for the community (backstage).

Furthermore, the attractions promoted locally rooted self-esteem and ethnic pride of their

culture which is involved in tourism activities. Tourism promotes also the recovery of the

native language, affirmation and revitalization of the customs of the community. Most of

the attractions of the community are the cultural, therefore, the attractions promoted the

reconstruction of Ashaninka identity as a group.

The internal cohesion, the organization in some kind of organization and level of

articulation and intervention that the tourism activities requires from the community, are

positive elements for the Ashaninka community who perceive more social benefits.

Social capital and the pre-organization of communities also allow a more optimistic

scenario of benefits, as these collective enterprises promoted more employment

opportunities within the ethnic groups. The Ashaninka community has been winning

better benefits and greater powers of intervention through of social cohesion.

Cultural tourism can be an activity that offers many economic opportunities, as it comes

to increasing and diversifying local incomes. In this connection it was noted that cultural

tourism has the potential to generate benefits for indigenous people involved. The

participation of tourists in the Minga (community work), is a major result of increased

self-esteem of indigenous people.

Furthermore, all tourism projects provide better opportunities for diversification of income

over the main sources of revenue that traditionally have provided their economic

activities typical of subsistence.

We must remember that this activities have been reduced due to the overexploitation of

natural resources made near the region where Ashaninka`s life forcing them to find new

sources of economic resources. In this sense, the sustainable development of cultural

tourism has been a good alternative for the Ashaninka community to reduce the


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economic impact described. Cultural tourism could generate important economic

dynamics that can help them to leave poverty.

When we talk about negative aspects of culture tourism it should be pointed out that

Ashaninka community is really aware about the negative aspects of sharing their culture

with foreigners. This is the reason why the way they developed their “product” allowed

them to control the situation and, therefore, minimize social and cultural impacts over

them.

As far as it seems, Ashaninka community have control over the tourism activities,

however, a big threat on them is related to the social impacts over their economic

thought. The substantiality approach (in which the main reason is to keep social status)

that leads their economic activities is what help this community to develop sustainable

cultural tourism activities because this economic thought is based on the maximization of

social welfare (the community goes first). However, we also mentioned that the increase

of interaction processes with western societies (which base their economies on the

individual profit-maximization approach) is having a considerable impact over the way

economic relationships should be done by new generations.

Moreover, the presence of tourist which usually hold the individual profit-maximization

approach (is what they bring from their usual environment) can accelerate this social

process and transform the economic interaction inside the community in a faster way.

This new economic paradigm (new for Ashaninka community) could be a real threat over

the sustainability of tourism activity since it could turn to a mass activity. Furthermore,

traditional tools which their production is related to a certain specific use (rows, make up,

dishes) loss their meaning and the souvenir “industry” arise leading to a different

resource allocation based not in what the community need but on what the tourist would

like to purchase.


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5. CONCLUSIONS

Cultural tourism is a new trend in the Peruvian tourism market that has increased

As we could see, the theoretical framework used in this essay points out that cultural

tourism has some positive social and cultural impacts over the host community as the

increased of self-knowledge and self-confidence. Cultural tourism also allows rescuing

of traditions and cultural elements that might otherwise disappear.

However, there are also negative affects related to the vulnerability of residents to the

crowds that this mass tourism generates. This phenomenon brings pressure to the host

community that can enervates and increase their hostile towards tourism and tourists.

Moreover, the phenomenon called commoditization and staged authenticity were

analyzed in this paper. Authenticity is represented a source of conflict between both

'hosts' and 'guest', as the desire to examine the backstage activities, in search of culture

'authentic'. Tourists often seek in private events, every time more and more elements of

local culture that they consider authentic, so in this search there is an involuntary

handling of private space and community without the consent of the residents that may

provoke hostility in the relations between tourists and the local community.

When we analyzed all this elements in the Ashaninka community and their perceptions

about tourism, we found that the main reason for the tourist activities developed in recent

years where the negative effects of overexploitation of their environment. However, they

found an interesting way to minimize the negative aspects of tourism in their community

and, in this way, as the community behavior leads the individual behavior (the opposite

perspective than western societies) they found a key factor that made it possible for

them to take advantage of cultural tourism aspects.

Finally, it must be taken into account that even though it seems that Ashaninka

community have control over the tourism activities they promote, the real threat is related


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to the social impacts of interaction with western societies over their

substantiality approach. This is an element that arises from social interaction and

therefore, cannot be controlled by the community and could destroy the sustainability of

tourism activity if in time it the profit-maximization approach leads to mass tourism

activities. In this sense, especial attention should be pointed over this social impact.


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6. BIBLIOGRAPHY AND SOURCES

Aguiló, E.; Rosselló, J. 2005 HOST COMMUNITY PERCEPTIONS: A CLUSTER ANALYSIS. Annals of Tourism Research, Vol. 32, No. 4, pp. 925-941. Azevedo, Luiza. 2007 ECOTURISMO DE PUEBLOS INDÍGENAS: PROPUESTAS SOSTENIBLES. Fondo para el Desarrollo de los Pueblos Indígenas de América Latina y El Caribe. Boissevain, Jeremy 2005 RITUALES OCULTOS. PROTEGIENDO LA CULTURA DE LA MIRADA TURÍSTICA. PASOS – Revista de Turismo y Patrimonio Cultural, Vol. 3 Nº 2 págs. 217-228. 2005.

Bramwell, Bill. 2003 MALTESE RESPONSES TO TOURISM. Annals of Tourism Research, Vol. 30, No. 3, pp. 581-605. Cohen, E. 1988 AUTHENTICITY AND COMMODITISATION IN TOURISM, Annals of Tourism Research 15(3): 371-386. Figuero, Raul. 2005 UNA APROXIMACIÒN DE LOS ASHANINKAS DEL RIO PICHIS AL MERCADO. Universidad Católica del Perú. ---

INRENA 2002 RESERVA COMUNAL ASHANINKA. Ministerio de Agricultura, Instituto Nacional de Recursos Naturales, Dirección General de Áreas Naturales Protegidas.

Jafari, Jafar 1987 TOURISM MODELS: THE SOCIOCULTURAL ASPECTS. Tourism Mangement, June 1987.


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Mauss, Marcel 1993 “ANTROPOLOGÍA LECTURAS” LOS DONES Y LA DEVOLUCIÓN DE DONES. Ed. Mcgraw-Hill.

Molind, Joaquim. 1998 LA TEORÍA DE GRUPOS. Universitat Autònoma de Barcelona, Working Paper n.143, Barcelona Polanyi, Kart 1992 LA GRAN TRANSFORMACIÓN. Ed. Fondo de Cultura Económica. Sharpley,R. 2003 TOURISM, TOURIST AND SOCIETY. Huntingdon, ELM Publications. Viceministerio de Turismo del Perú 2006 LINEAMIENTOS PARA EL DESARROLLO DEL TURISMO RURAL COMUNITARIO EN EL PERU. Dirección Nacional de Desarrollo Turístico, Dirección de Desarrollo de Producto Turístico.


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APENDIX Nº 1

Nº NAME DISTRICT PROVINCE DEPARTMENT Nº FAMILIES

1 Acompikipashiari Sivia Huanta Ayacucho 12 2 Kochiri Echarati La Convención Cusco 9 3 Porotobango Echarati La Convención Cusco 18 4 Puerto Rico Echarati La Convención Cusco 43 5 Tangoshiari Echarati La Convención Cusco 74 6 Catongo Quimpiri Pichari La Convención Cusco 18 7 Gran Shinongari Pichari La Convención Cusco 80 8 Monkirenshi Pichari La Convención Cusco 20 9 Otari Pichari La Convención Cusco 10 10 Pitirinquini Pichari La Convención Cusco 18 11 Sanki Rosi Pichari La Convención Cusco 19 12 Capirushiati Quimbiri La Convención Cusco 40 13 Cashiruvine Quimbiri La Cusco 35 14 Kipashiari Quimbiri La Cusco 20 15 Sanpantuari Quimbiri La Cusco 30 16 Lima Tambo Vilcabamba La Cusco 26 17 Dos Unidos Honoria Puerto Inca Huánuco 63 18 Nuevos Unidos Llullapichis Puerto Inca Huánuco 75 19 Cleyton Puerto Inca Puerto Inca Huánuco 37 20 N.Alianza de Baños Puerto Inca Puerto Inca Huánuco 36 21 Tsirotzire Puerto Inca Puerto Inca Huánuco 25 22 Puerto Inca Puerto Inca Huánuco 25 23 San José de Coviriali Sat ipo Junín 25

Panamá 24 Camantaro Llaylla Sat ipo Junín 7 25 José Gálvez Mazamari Sat ipo Junín 17 26 Pauriali Mazamari Sat ipo Junín 12 27 San Cristóbal Mazamari Sat ipo Junín 15 28 Alto Saureni Pangoa Sat ipo Junín 6 29 Anapat i Pangoa Sat ipo Junín 36 30 Centro Tsomaveni Pangoa Sat ipo Junín 220 31 Chavini Pangoa Sat ipo Junín 25 32 Cubant ia Pangoa Sat ipo Junín 39 33 Etzoniari Pangoa Sat ipo Junín 6 34 Jerusalén de Miñaro Pangoa Sat ipo Junín 24 35 J.Santos Atahualpa Pangoa Sat ipo Junín 15 36 Mapitamani Pangoa Sat ipo Junín 16 37 Mapotoa Pangoa Sat ipo Junín 33 38 Potsoteni Pangoa Sat ipo Junín 36 39 Pueblo Nuevo Pangoa Sat ipo Junín 5 40 S.Antonio Pangoa Sat ipo Junín 61

Sonomoro 41 S.Juan Cajeriari Pangoa Sat ipo Junín 23 42 S. Juan Sangareni Pangoa Sat ipo Junín 9


27272727

43 S.Ramón de Pangoa Pangoa Sat ipo Junín 77 44 Saniveni Pangoa Sat ipo Junín 45 45 Santa Clara Pangoa Sat ipo Junín 14 46 Shimpeshariato Pangoa Sat ipo Junín 28 47 Tahuantinsuyo Pangoa Sat ipo Junín 13 48 Tres Unidos Pangoa Sat ipo Junín 198 49 Unión A.Sanibeni Pangoa Sat ipo Junín 20 50 Yorini Pangoa Sat ipo Junín 4 51 Aot i Río Negro Sat ipo Junín 61 52 Arizona Portillo Río Negro Sat ipo Junín 15 53 Bajo Capiri Río Negro Sat ipo Junín 22 54 Boca del Cheni Río Negro Sat ipo Junín 21 55 Cushiviani Río Negro Sat ipo Junín 25 56 Ipokiari Río Negro Sat ipo Junín 22 57 Monterrico Río Negro Sat ipo Junín 30 58 Pitocuna Río Negro Sat ipo Junín 12 59 S.Jacinto Shauriato Río Negro Sat ipo Junín 13 60 San Juan de Cheni Río Negro Sat ipo Junín 25 61 San Miguel Río Negro Sat ipo Junín 6 62 San Pascual Río Negro Sat ipo Junín 95 63 Santa Elena Río Negro Sat ipo Junín 14 64 Sta. Rosa Panakiari Río Negro Sat ipo Junín 23 65 Shabashipango Río Negro Sat ipo Junín 12

66 Shintz Haroqui Río Negro Sat ipo Junín 12 67 Somontonari Río Negro Sat ipo Junín 18 68 Yavirironi Río Negro Sat ipo Junín 24 69 Anapate Río Tambo Sat ipo Junín 48 70 Betania Río Tambo Sat ipo Junín 560 71 Camajini Río Tambo Sat ipo Junín 40 72 Camantavishi Río Tambo Sat ipo Junín 40 73 Capiti ri Río Tambo Sat ipo Junín 55 74 Centro Caparocia Río Tambo Sat ipo Junín 9 75 C. Selva Quirishari Río Tambo Sat ipo Junín 17 76 Chembo Río Tambo Sat ipo Junín 72 77 Cheni Río Tambo Sat ipo Junín 75 78 Coriteni Tarso Río Tambo Sat ipo Junín 22 79 Cutivireni Río Tambo Sat ipo Junín 170 80 Impamaquiari Río Tambo Sat ipo Junín 24 81 Marankiari Río Tambo Sat ipo Junín 93 82 Mayapo Río Tambo Sat ipo Junín 33 83 Mazoroveni Río Tambo Sat ipo Junín 25 84 Meteni Río Tambo Sat ipo Junín 89 85 Otica Río Tambo Sat ipo Junín 59 86 Oviri Río Tambo Sat ipo Junín 48 87 Poyeni Río Tambo Sat ipo Junín 93 88 Puerto Ocopa Río Tambo Sat ipo Junín 200 89 Quemarija Río Tambo Sat ipo Junín 24 90 Quempiri Río Tambo Sat ipo Junín 120 91 Quimaropitari Río Tambo Sat ipo Junín 13 92 Quiteni Río Tambo Sat ipo Junín 15


28282828

93 Samaniato Río Tambo Sat ipo Junín 17 94 San José Quirishari Río Tambo Sat ipo Junín 11 95 Sharahuaja Río Tambo Sat ipo Junín 14 96 Shevoja Río Tambo Sat ipo Junín 41 97 Shimabenzo Río Tambo Sat ipo Junín 9 98 S. Fco de Cushireni Río Tambo Sat ipo Junín 18 99 S.Rosita de

shirintiari Río Tambo Sat ipo Junín 39

100 Tsoroja Río Tambo Sat ipo Junín 37 101 Alto Sandoveni Satipo Sat ipo Junín 45 102 Chamiriari Satipo Sat ipo Junín 90 103 Huahuari Satipo Sat ipo Junín 15 104 Huantashiri Satipo Sat ipo Junín 78 105 Jairiquishi Satipo Sat ipo Junín 15 106 Paureli Satipo Sat ipo Junín 53 107 Rio Bertha Satipo Sat ipo Junín 20 108 S.Clara (rio venado) Satipo Sat ipo Junín 21 109 San Pascual Satipo Sat ipo Junín 21 110 Sauriaki Satipo Sat ipo Junín 27 111 Shanqui Satipo Sat ipo Junín 21 112 S. Ana A. Pakichari Satipo Sat ipo Junín 47 113 S. Bárbara Sanibeni Satipo Sat ipo Junín 10 114 Timpiñari Satipo Sat ipo Junín 16 115 Alto Puñizas Chanchamayo Chanchamayo Junín 17 116 Palomar Chanchamayo Chanchamayo Junín 21 117 Pampa Michi Chanchamayo Chanchamayo Junín 40 118 Alto Incariado Perené Chanchamayo Junín 48 119 B.Aldea Pichanaki Perené Chanchamayo Junín 100 120 B. Chirani Perené Chanchamayo Junín 130 121 B. Esperanza Perené Chanchamayo Junín 40 122 Capachari Perené Chanchamayo Junín 20 123 Carapairo Perené Chanchamayo Junín 17 124 Cerro Picaflor Perené Chanchamayo Junín 28 125 Churingaveni Perené Chanchamayo Junín 25 126 Comavishiqui Perené Chanchamayo Junín 4 127 Cumbre S. Román Perené Chanchamayo Junín 19 128 Eshcormes Perené Chanchamayo Junín 22 129 Huacamayo Perené Chanchamayo Junín 40 130 Kuvinaki Perené Chanchamayo Junín 58 131 La Esperanza Perené Chanchamayo Junín 20 132 Marankiari Bajo Perené Chanchamayo Junín 25 133 MCAL Cáceres Perené Chanchamayo Junín 67 134 Pucharini Perené Chanchamayo Junín 35 135 Pumpuriani Perené Chanchamayo Junín 30 136 S. Jerónimo Perené Chanchamayo Junín 21 137 S. Martín De Ubiriki Perené Chanchamayo Junín 34 138 S. Miguel Marankiari Perené Chanchamayo Junín 20 139 S.Nic. Palmapampa Perené Chanchamayo Junín 18


29292929

140 S.P. De Sheboriari Perené Chanchamayo Junín 12 141 S. P. De Sotani Perené Chanchamayo Junín 34 142 Sta Rosa De Ubirike Perené Chanchamayo Junín 17 143 Shankivironi Perené Chanchamayo Junín 44 144 Shintoriato Perené Chanchamayo Junín 15 145 Unión A. Sancachari Perené Chanchamayo Junín 12 146 Alto Cuyani Pichanaki Chanchamayo Junín 22 147 Bajo Kimiriki Pichanaki Chanchamayo Junín 43 148 Boca Del Ipoki Pichanaki Chanchamayo Junín 39 149 Chinari Pichanaki Chanchamayo Junín 12 150 Impitato Cascada Pichanaki Chanchamayo Junín 22 151 Inchatingari Pichanaki Chanchamayo Junín 16 152 Miri tarini Pichanaki Chanchamayo Junín 9 153 Pachacutec Pichanaki Chanchamayo Junín 22 154 Pampa Julián Pichanaki Chanchamayo Junín 25 155 Quimishiripango Pichanaki Chanchamayo Junín 8 156 S. José Alto Pichanaki Chanchamayo Junín 34

Kuviriani 157 S. José De Anapiari Pichanaki Chanchamayo Junín 39 158 S. Lorenzo De autiki Pichanaki Chanchamayo Junín 21 159 S. Pablo Pichanaki Chanchamayo Junín 29 160 Santo Barato Pichanaki Chanchamayo Junín 8 161 Waypancuni Pichanaki Chanchamayo Junín 13 162 Yaroni Pichanaki Chanchamayo Junín 21 163 Zotziki Pichanaki Chanchamayo Junín 16 164 Alto San Juan Pto. Oxapampa Pasco 20

Bermúdez 165 Alto Sungaruyali Pto. Oxapampa Pasco 20

Bermúdez 166 Amambay Pto. Oxapampa Pasco 26

Bermúdez 167 Angui la Pto. Oxapamp Pasco 32

Bermúdez 168 Belén Pto. Oxapamp Pasco 21

Bermúdez 169 Betania Pto. Oxapamp Pasco 14

Bermúdez 170 Buenaventura Pto. Oxapamp Pasco 17

Bermúdez 171 Cahuapanas Pto. Oxapamp Pasco 135

Bermúdez 172 Cajonari Pto. Oxapamp Pasco 153

Bermúdez 173 Camisea Pto. Oxapamp Pasco 19

Bermúdez 174 Dinamarca Pto. Oxapamp Pasco 20

Bermúdez 175 Divisoria Pto. Oxapamp Pasco 19

Bermúdez 176 El Milagro Pto. Oxapamp Pasco 27


30303030

Bermúdez 177 El Soli tario Pto. Oxapamp Pasco 7

Bermúdez 178 Enoc Flor de un Día Pto. Oxapamp Pasco 96

Bermúdez 179 Flor de Rosas Pto. Oxapamp Pasco 46

Bermúdez 180 Flor de Anacayali Pto. Oxapamp Pasco 10

Bermúdez 181 Florida Pto. Oxapamp Pasco 17

Bermúdez 182 Hanswald Pto. Oxapamp Pasco 50

Bermúdez 183 Huacayo Pto. Oxapamp Pasco 41

Bermúdez 184 H. de Neguache Pto. Oxapamp Pasco 10

Bermúdez 185 Joaquín Capello Pto. Oxapamp Pasco 10

Bermúdez 186 Jordán Pto. Oxapamp Pasco 25

Bermúdez 187 Kempitiari Pto. Oxapamp Pasco 9

Bermúdez 188 Laguna Pto. Oxapamp Pasco 28

Bermúdez 189 La Paz de Getarine Pto. Oxapamp Pasco 15

Bermúdez 190 La Paz de Pucharine Pto. Oxapamp Pasco 10

Bermúdez 191 La Paz de Anangari Pto. Oxapamp Pasco 19

Bermúdez 192 Loreto Pto. Oxapamp Pasco 28

Bermúdez 193 Los Ángeles Pto. Oxapamp Pasco 30

Bermúdez 194 Los Ocho Yernos Pto. Oxapamp Pasco 17

Bermúdez 1 95 Los Siete Hermanos Pto.

Bermúdez Oxapampa Pasco 15

196 Los Tres Hermanos Pto. Bermúdez

Oxapampa Pasco 16

197 Madre de Dios Pto. Bermúdez

Oxapampa Pasco 23

198 Mapitziviari Pto. Bermúdez

Oxapampa Pasco 34

199 Meriaro Pto. Bermúdez

Oxapampa Pasco 6

200 Miraflores Pto. Bermúdez

Oxapampa Pasco 66

201 Mont. De Opokiari Pto. Bermúdez

Oxapampa Pasco 21


31313131

202 Mosquito Pto. Bermúdez

Oxapampa Pasco 50

203 Naranjal Pto. Bermúdez

Oxapampa Pasco 30

204 Nevati Pto. Bermúdez

Oxapampa Pasco 65

205 Nueva Villavista Pto. Bermúdez

Oxapampa Pasco 50

206 Nueva Esperanza Pto. Bermúdez

Oxapampa Pasco 10

207 Nueva Unión Pto. Bermúdez

Oxapampa Pasco 30

208 Paratoshiari Pto. Bermúdez

Oxapampa Pasco 11

209 Parceleros Nevati Pto. Bermúdez

Oxapampa Pasco 13

210 Paujil Pto. Bermúdez

Oxapampa Pasco 21

211 Platani llo de Getarine

Pto. Bermúdez

Oxapampa Pasco 13

212 Presby-Flor de Mayo Pto. Bermúdez

Oxapampa Pasco 24

213 Puerto Davis Pto. Bermúdez

Oxapampa Pasco 22

214 Puerto Leticia Pto. Bermúdez

Oxapampa Pasco 24

215 Pto. Nuevo Opokiari Pto. Bermúdez

Oxapampa Pasco 17

216 Puerto Pascuala Pto. Bermúdez

Oxapampa Pasco 10

217 Puerto Porvenir Pto. Bermúdez

Oxapampa Pasco 27

218 Quimpichari Pto. Bermúdez

Oxapampa Pasco 10

219 San Alejandro Pto. Bermúdez

Oxapampa Pasco 26

220 Quirishari Pto. Bermúdez

Oxapampa Pasco 95

221 S.Antonio Ametzironi

Pto. Bermúdez

Oxapampa Pasco 11

222 S. Carl os Neguache Pto. Bermúdez

Oxapampa Pasco 24

223 S.C. Shimbitachari Pto. Oxapampa Pasco 11

Bermúdez 224 San Fausto Pto. Oxapampa Pasco 21

Bermúdez 225 S.Fdo. Machuriani Pto. Oxapampa Pasco 20

Bermúdez 226 S. José de Azupizu Pto. Oxapampa Pasco 92

Bermúdez 227 S. José de Pto. Oxapampa Pasco 21

Santarani Bermúdez


32323232

228 S. Juan de Chi vis Pto. Oxapampa Pasco 25 Bermúdez

229 S.Luis de A.Shimaki Pto. Oxapampa Pasco 10 Bermúdez

230 S.Luis Chinchihuani Pto. Oxapampa Pasco 40 Bermúdez

231 S.Martín Pto. Oxapampa Pasco 14 Apurucayali Bermúdez

232 San Pedro Pto. Oxapampa Pasco 90 Bermúdez

233 Sani veni Pto. Oxapampa Pasco 10 Bermúdez

234 S. Isabel Neguache Pto. Oxapampa Pasco 27 Bermúdez

235 S. Isabel Pachitea Pto. Oxapampa Pasco 43 Bermúdez

236 S. Isabel Pelmaz Pto. Oxapampa Pasco 24 Bermúdez

237 Santa Isidora Pto. Oxapampa Pasco 25 Bermúdez

238 Santa Rosa Chivis Pto. Oxapampa Pasco 42 Bermúdez

239 Sta. Rosa Alvariño Pto. Oxapampa Pasco 30 Bermúdez

240 Sto. Domingo Pto. Oxapampa Pasco 35 Bermúdez

241 Sargento Lorenz Pto. Oxapampa Pasco 28 Bermúdez

242 Selva de Oro Pto. Oxapampa Pasco 22 Bermúdez

243 Séptimo Unido Pto. Oxapampa Pasco 43 Bermúdez

244 Shimoyani Kokari Pto. Oxapampa Pasco 40 Bermúdez

245 Shirarine Pto. Oxapampa Pasco 12 Bermúdez

246 Tres Unidos Pto. Oxapampa Pasco 45 Bermúdez

247 Tupac Amaru Pto. Oxapampa Pasco 25 Bermúdez

248 Tziavent eni Pto. Oxapampa Pasco 17 Bermúdez

249 Unión Juventud Pto. Oxapampa Pasco 9 Bermúdez

250 Valle Carhuaz Pto. Oxapampa Pasco 60 Bermúdez

251 Villa Alegre Pto. Oxapampa Pasco 60 Bermúdez

252 Alto Yurinaki Villa Rica Oxapampa Pasco 24 253 Aerija Raymondi Atalaya Ucayali 61 254 Alto Chencoreni Raymondi Atalaya Ucayali 30


33333333

255 Anacayali Raymondi Atalaya Ucayali 13 256 Apinihua Raymondi Atalaya Ucayali 29 257 Bajo Chencoreni Raymondi Atalaya Ucayali 30 258 Bobinsana Raymondi Atalaya Ucayali 15 259 Boca Cocani Raymondi Atalaya Ucayali 17 260 Buenos Aires Raymondi Atalaya Ucayali 11 261 Capajeriato Raymondi Atalaya Ucayali 9 262 Catoteni Raymondi Atalaya Ucayali 22 263 Centro Apinihua Raymondi Atalaya Ucayali 13 264 Centro Janteni Raymondi Atalaya Ucayali 39 265 Centro Pucani Raymondi Atalaya Ucayali 36 266 C. Selva Corintoni Raymondi Atalaya Ucayali 12 267 C. Selva Tzipani Raymondi Atalaya Ucayali 14 268 Chencari Raymondi Atalaya Ucayali 14 269 Chequitavo Raymondi Atalaya Ucayali 20 270 Chicosa Raymondi Atalaya Ucayali 90 271 Chincheni Raymondi Atalaya Ucayali 13 272 Chochoquiari Raymondi Atalaya Ucayali 24 273 Cocani Raymondi Atalaya Ucayali 11 274 Galilea Raymondi Atalaya Ucayali 22 275 Inkare Raymondi Atalaya Ucayali 10 276 Javiroshi Raymondi Atalaya Ucayali 78 277 Lagarto Millar Raymondi Atalaya Ucayali 18 278 Majontoni Raymondi Atalaya Ucayali 24 279 Mañarini Raymondi Atalaya Ucayali 26 280 Mancoite Raymondi Atalaya Ucayali 18 281 Mapiato Raymondi Atalaya Ucayali 13 282 Materiato Raymondi Atalaya Ucayali 26 283 Nueva Esperanza Raymondi Atalaya Ucayali 18 284 Nuevo Pozo Raymondi Atalaya Ucayali 40 285 Ojeayo Raymondi Atalaya Ucayali 36 286 Pamathanthani Raymondi Atalaya Ucayali 33 287 Pandishari Raymondi Atalaya Ucayali 35 288 Pavote Raymondi Atalaya Ucayali 36 289 Pensilvania Raymondi Atalaya Ucayali 34 290 Pitza Raymondi Atalaya Ucayali 420 291 Ponchoni Raymondi Atalaya Ucayali 35 292 Pucani Raymondi Atalaya Ucayali 21 293 Puerto Esperanza Raymondi Atalaya Ucayali 18 294 Quemporiquishi Raymondi Atalaya Ucayali 50 295 Quiteriavo Raymondi Atalaya Ucayali 11 296 Sabaluyo- Raymondi Atalaya Ucayali 16

Mamoriairi 297 S. Francisco Raymondi Atalaya Ucayali 24 298 S. Juan de Inuya Raymondi Atalaya Ucayali 25 299 Santa Elena Raymondi Atalaya Ucayali 8 300 Sta. Rosa de Raymondi Atalaya Ucayali 26

Laulate 301 Santaniari Raymondi Atalaya Ucayali 9


34343434

302 Sapani Raymondi Atalaya Ucayali 36 303 Shaani Raymondi Atalaya Ucayali 16 304 Shenontiari Raymondi Atalaya Ucayali 22 305 Sheremashe Raymondi Atalaya Ucayali 21 306 Sheyamashya Raymondi Atalaya Ucayali 34 307 Shimpe Raymondi Atalaya Ucayali 180 308 Shumahuani Raymondi Atalaya Ucayali 180 309 Tahuanty Raymondi Atalaya Ucayali 22 310 Tahuarapa Raymondi Atalaya Ucayali 33 311 Taquila Raymondi Atalaya Ucayali 29 312 Tarisa Raymondi Atalaya Ucayali 17 313 Tshony Raymondi Atalaya Ucayali 60 314 Tziaventeni Raymondi Atalaya Ucayali 32 315 Tziavetari Raymondi Atalaya Ucayali 17 316 Unión S.Francisco Raymondi Atalaya Ucayali 34 317 V.María Cumarillo Raymondi Atalaya Ucayali 14 318 Centro Sheboja Sepahua Atalaya Ucayali 11 319 Onconashiari Sepahua Atalaya Ucayali 14 320 U.Miraflores Sepahua Atalaya Ucayali 26

Capirona 321 Alto Aruya Tahuanía Atalaya Ucayali 30 322 Bajo Aruya Tahuanía Atalaya Ucayali 25 323 Canapishtea Tahuanía Atalaya Ucayali 25 324 Diobamba Tahuanía Atalaya Ucayali 38 325 Flor de Chengari Tahuanía Atalaya Ucayali 32 326 Mapalja Tahuanía Atalaya Ucayali 23 327 Mencoriari Tahuanía Atalaya Ucayali 34 328 N.Claridad de Tahuanía Atalaya Ucayali 31

Bambú 329 N.Esperanza- Tahuanía Atalaya Ucayali 20

Cumari 330 Nuevo Paraíso Tahuanía Atalaya Ucayali 30 331 Puerto Alegre Tahuanía Atalaya Ucayali 18 332 Quempitiari Tahuanía Atalaya Ucayali 42 333 Quipachari Tahuanía Atalaya Ucayali 23 334 S.Fernando Vainilla Tahuanía Atalaya Ucayali 12 335 Shima Tahuanía Atalaya Ucayali 9 336 Toniromashe Tahuanía Atalaya Ucayali 14 337 Dulce Gloria Yurúa Atalaya Ucayali 25 338 Nueva Victoria Yurúa Atalaya Ucayali 10 339 Sawawo-Hito 40 Yurúa Atalaya Ucayali 20 340 San Mateo Calleria Cnel. Portillo Ucayali 17 341 S. José de Tunuya Campo Verde Cnel. Portillo Ucayali 19 342 Juanci to Iparia Cnel. Portillo Ucayali 37 343 N.Alianza Sheshea Iparia Cnel. Portillo Ucayali 8 344 Nueva Bellavista Iparia Cnel. Portillo Ucayali 13 345 N.Esperanza Iparia Cnel. Portillo Ucayali 12

Tabacoa 346 N. Unión Piérola Iparia Cnel. Portillo Ucayali 10


35353535

347 Parantari Iparia Cnel. Portillo Ucayali 19 348 Pijuayal Iparia Cnel. Portillo Ucayali 18 349 P.Esperanza Iparia Cnel. Portillo Ucayali 18

Sheshea 350 Sta. Belita Sheshea Iparia Cnel. Portillo Ucayali 17 351 Sta. Rosa Sheshea Iparia Cnel. Portillo Ucayali 13 352 Sipiria Iparia Cnel. Portillo Ucayali 9 353 S. Miguel Chambira Masisea Cnel. Portillo Ucayali 22


36363636

Apendix Nº 2

COMUNIDAD ASHANINKA SAN MIGUEL CENTRO

MARAN KIARI

Turismo Vivencial

LIMA - LA MERCED – SAN MIGUEL PERENÈ – LA MERCED - LIMA

DURACIÓN: 03 DÍAS / 02 NOCHES.

DÍA 01 VIAJE LIMA – CHANCHAMAYO.

09:00 PM. Concentración en la Av. Nicolás Arriola 240, altura de Javier Prado, terrapuerto principal de la empresa Transportes Junín, en Lima.

08: 45 AM. Salida con destino a Selva Central - Chanchamayo.

�El viaje dura 8 horas aproximadamente.

�Recibimiento a cargo de Ecomundo Ashaninka´s.

�Traslado a San Miguel, Recepción a cargo de la familia anfitriona.

�Instalación en casa albergue familiar ashaninka .

�Cena y descanso.

DÍA 02: DESPERTAR EN ALBERGUE ISMOTE COMUNIDAD “SAN MIGUEL”:

�Despertar ashaninka con un panorama inolvidable.

�Desayuno con la familia anfitriona ashaninka elegida.

�Breve recorrido dentro de la comunidad

�Caminata hacia el mirador “shivantsi” (golondrina) con una altitud 1,420 msnm.

�Almuerzo ancestral.

�Cena, fogata asháninka, (Intercambio cultural).


37373737

�albergue

�descanso.

DÍA 03: COMUNIDD NTIV “SN MIGUEL”:

�Desayuno con la familia anfitriona asháninka elegida

�Recolección de frutas.

�Medicinas tradicionales, baños curativos (opcional)

�Almuerzo ancestral ashaninka

�competencia de tiro de arco y flecha a una distancia de 20 metros.

�Retorno por la trocha antigua (caminata 1 H. y 30 minutos) con destino a Perene

(Opcional)

�Traslado a La Merced

�Traslado a Lima

FIN DE NUESTRO VIAJE

RECOMENDACIONES:

�El viajero debe traer lo siguiente:

�Ropa ligera, cámara fotográfica, buena linterna

�Zapatillas o botas de jebe, ropa de baño

�Repelente, toalla, bloqueador solar, gorro

�Impermeable y articulo de intercambio

�Respetar la costumbre de los lugareños.

�No recolectar plantas ni comprar animales silvestres.

�Consuma agua envasada o hervida.


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�La ropa debe ser ligera se recomienda pantalones largos, mangas largo poco llamativas.

Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Perú

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