Master in Tourism and Environmental Economics (MTEE) : Essay "Authenticity and Commoditization of The Culture: The Case

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 Per
November 2009
1 Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Per Arbul Italo Raul A. Arbul Villanueva
1. INTRODUCTION Per 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 Per have been made by private entrepreneurs 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.
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.
2. THE ASHANINKA COMMUNITY Per'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 Peren, Alto Ucayali and Gran Pajonal as the following map show.
Per 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. 4 Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Per
Arbul Italo Raul A. Arbul Villanueva
These indigenous communities, mainly Ashninka`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
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.
This Company made important investment in peruvian jungle in order to find petroleum and rubber from the jungle trees. 6 Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Per Arbul Italo Raul A. Arbul Villanueva
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. In
Economic Activities 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 4
Polanyi Kart en: La Gran Transformacin 1992 Ed. Fondo de Cultura Economica. Mauss Marcel en Antropologa Lecturas Los Dones y la devolucin de Dones. 1993 Ed. Mcgraw-Hill.
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.
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.
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).
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. 10
Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Per Arbul Italo Raul A. Arbul Villanueva
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 (dont 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.
Boissevain, Jeremy.
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 9
Boissevain, Jeremy.
See Host Community Perceptions: A Cluster Analysis. 12
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. 13
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. 14 Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Per Arbul Italo Raul A. Arbul Villanueva
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 N 2. It is important to highlight that this packages try to introduce the tourist inside the traditional Ashaninka lifestyle. In this sense, tourists 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.
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
This was opinin of manu communities in an article writen by El Comercio Newspaper (www.elcomercioperu.com.pe) 16 Authenticity and Commoditization of the Culture: The Case of the Ashaninka Community in Per Arbul Italo Raul A. Arbul Villanueva
13
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 Ashaninkas 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
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
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
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. 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
The
participation of tourists in the Minga (community work), is a major result of increased
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.
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
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.
6. BIBLIOGRAPHY AND SOURCES
Aguil, E.; Rossell, J. 2005 HOST COMMUNITY PERCEPTIONS: A CLUSTER ANALYSIS. Tourism Research, Vol. 32, No. 4, pp. 925-941.
Annals of
Azevedo, Luiza. 2007 ECOTURISMO DE PUEBLOS INDGENAS: PROPUESTAS SOSTENIBLES. Fondo para el Desarrollo de los Pueblos Indgenas de Amrica Latina y El Caribe. Boissevain, Jeremy 2005 RITUALES OCULTOS. PROTEGIENDO LA CULTURA DE LA MIRADA TURSTICA. PASOS Revista de Turismo y Patrimonio Cultural, Vol. 3 N 2 pgs. 217228. 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 APROXIMACIN DE LOS ASHANINKAS DEL RIO PICHIS AL MERCADO. Universidad Catlica del Per. --INRENA 2002 RESERVA COMUNAL ASHANINKA. Ministerio de Agricultura, Instituto Nacional de Recursos Naturales, Direccin General de reas Naturales Protegidas.
Jafari, Jafar 1987 TOURISM MODELS: THE SOCIOCULTURAL ASPECTS. Tourism Mangement, June 1987.
Mauss, Marcel 1993 ANTROPOLOGA LECTURAS LOS DONES Y LA DEVOLUCIN DE DONES. Ed. Mcgraw-Hill.
Molind, Joaquim. 1998 LA TEORA DE GRUPOS. Universitat Autnoma de Barcelona, Working Paper n.143, Barcelona Polanyi, Kart 1992 LA GRAN TRANSFORMACIN. Ed. Fondo de Cultura Econmica.
Sharpley,R. 2003 TOURISM, TOURIST AND SOCIETY. Huntingdon, ELM Publications. Viceministerio de Turismo del Per 2006 LINEAMIENTOS PARA EL DESARROLLO DEL TURISMO RURAL COMUNITARIO EN EL PERU. Direccin Nacional de Desarrollo Turstico, Direccin de Desarrollo de Producto Turstico.
APENDIX N 1
N
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42
NAME
Acompiki pashi ari Kochiri Porot obango Puerto Rico Tangoshiari Catongo Quimpiri Gran Shi nongari Monkirenshi Otari Pitirinquini Sanki Rosi Capirushiati Cashiruvi ne Kipashiari Sanpant uari Li ma Tambo Dos Unidos Nuevos Unidos Cleyt on N.Alianza de Baos Tsirotzire San Jos de Panam Camantaro Jos Gl vez Pauriali San Cristbal Alto Saureni Anapat i Centro Tsomaveni Chavini Cubant ia Etzoniari Jerusaln de Miaro J.Santos Atahualpa Mapitamani Mapotoa Potsot eni Pueblo Nuevo S.Antonio Sonomoro S.Juan Cajeriari S. Juan Sangareni
DISTRICT
Sivia Echarati Echarati Echarati Echarati Pichari Pichari Pichari Pichari Pichari Pichari Qui mbiri Qui mbiri Qui mbiri Qui mbiri Vilcabamba Honoria Llullapichis Puerto Inca Puerto Inca Puerto Inca Puerto Inca Coviriali Llaylla Mazamari Mazamari Mazamari Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa
PROVINCE
Huanta La Convencin La Convencin La Convencin La Convencin La Convencin La Convencin La Convencin La Convencin La Convencin La Convencin La Convencin La La La La Puerto Inca Puerto Inca Puerto Inca Puerto Inca Puerto Inca Puerto Inca Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo
DEPARTMENT
Ayacucho Cusco Cusco Cusco Cusco Cusco Cusco Cusco Cusco Cusco Cusco Cusco Cusco Cusco Cusco Cusco Hunuco Hunuco Hunuco Hunuco Hunuco Hunuco Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn
N FAMILIES
12 9 18 43 74 18 80 20 10 18 19 40 35 20 30 26 63 75 37 36 25 25 25 7 17 12 15 6 36 220 25 39 6 24 15 16 33 36 5 61 23 9 26
43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92
S.Ramn de Pangoa Saniveni Santa Clara Shimpeshariato Tahuantinsuyo Tres Uni dos Unin A.Sanibeni Yori ni Aot i Arizona Portillo Bajo Capiri Boca del Cheni Cushiviani Ipokiari Monterrico Pitocuna S.Jacint o Shauriat o San Juan de Cheni San Miguel San Pascual Santa Elena Sta. Rosa Panakiari Shabashipango Shint z Haroqui Somontonari Yavirironi Anapat e Betania Camaji ni Camantavishi Capiti ri Centro Caparocia C. Sel va Quirishari Chembo Cheni Coriteni Tarso Cutivi reni Impamaquiari Marankiari Mayapo Mazoroveni Meteni Otica Ovi ri Poyeni Puerto Ocopa Quemarija Quempiri Quimaropit ari Quit eni
Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Pangoa Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Negro Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo Ro Tambo
Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo
Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn 27
77 45 14 28 13 198 20 4 61 15 22 21 25 22 30 12 13 25 6 95 14 23 12 12 18 24 48 560 40 40 55 9 17 72 75 22 170 24 93 33 25 89 59 48 93 200 24 120 13 15
93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 11 8 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139
Samaniato San Jos Quirishari Sharahuaja Shevoja Shimabenzo S. Fco de Cushireni S.Rosita de shirintiari Tsoroja Alto Sandoveni Chamiriari Huahuari Huantashiri Jairi quishi Paureli Rio Bertha S.Clara (rio venado) San Pascual Sauriaki Shanqui S. Ana A. Pakichari S. Brbara Sani beni Ti mpiari Alto Pui zas Palomar Pampa Michi Alto Incari ad o B.Aldea Pi chanaki B. Chirani B. Esperan za Capachari Carapairo Cerro Pi cafl or Churin gaveni Coma vishiqui Cumbre S. Romn Eshcormes Huacama yo Kuvin aki La Esperanza Maranki ari Baj o MCAL Cceres Pucharini Pu mpuri ani S. Jerni mo S. Martn De Ubiri ki S. Miguel Marankiari S.Ni c. Pal mapampa
Ro Ro Ro Ro Ro Ro Ro
Tambo Tambo Tambo Tambo Tambo Tambo Tambo
Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Sat ipo Chanchamayo Chanchamayo Chanchamayo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo
Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn 28
17 11 14 41 9 18 39 37 45 90 15 78 15 53 20 21 21 27 21 47 10 16 17 21 40 48 100 130 40 20 17 28 25 4 19 22 40 58 20 25 67 35 30 21 34 20 18
Ro Tambo Satipo Satipo Satipo Satipo Satipo Satipo Satipo Satipo Satipo Satipo Satipo Satipo Satipo Satipo Chanchamayo Chanchamayo Chanchamayo Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren Peren
140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164
S.P. De Sh ebori ari S. P. De S otani Sta Rosa De Ubiri ke Shan ki vironi Shint ori at o Unin A. San cachari Alto Cu yani Baj o Ki mi ri ki Boca Del Ipoki Chi nari Impit at o Cascada Inch ati ngari Miri tarini Pachacut ec Pampa Julin Qui mi shiri pan go S. Jos Alt o Kuviri ani S. Jos De Anapi ari S. Loren zo De auti ki S. Pabl o Sant o Barat o Wa ypancuni Yaroni Zot zi ki Alto San Ju an
Peren Peren Peren Peren Peren Peren Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pich an aki Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o.
Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Chanchama yo Oxapampa Oxapampa Oxapampa Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp
Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Junn Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco
12 34 17 44 15 12 22 43 39 12 22 16 9 22 25 8 34 39 21 29 8 13 21 16 20 20 26 32 21 14 17 135 153 19 20 19 27 29
165 Alto Sungaruyali 166 Amambay 16 7 Angui l a 168 Bel n 169 Bet ani a 170 Buen aventu ra 171 Cahu apanas 172 Caj on ari 173 Camisea 174 Dinamarca 175 Di vi sori a 176 El Milagro
177 El Soli t ari o 178 Enoc Fl or d e un D a 179 Fl or d e R osas 180 Fl or d e An acayali 181 Fl orida 182 Hanswald 183 Huacayo 184 H. d e Neguache 185 Joaqun Capell o 186 Jord n 187 Kempiti ari 188 Laguna 189 La Paz de Get arine 190 La Paz de P ucharin e 191 La Paz de Anangari 192 Loret o 193 Los ngel es 194 Los Och o Yern os 1 95 Los Siet e Herman os 196 Los Tres Hermanos 197 Mad re de Di os 198 Mapit zi vi ari 199 Meri aro 200 Mi rafl ores 201 Mont. De Opoki ari
Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez Pt o. Bermd ez
Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapamp Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa
Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco
7 96 46 10 17 50 41 10 10 25 9 28 15 10 19 28 30 17 15 16 23 34 6 66 21
Pt o. Bermd ez 203 Naranj al Pt o. Bermd ez 204 Nevati Pt o. Bermd ez 205 Nue va Villavi sta Pt o. Bermd ez 206 Nue va Esperanza Pt o. Bermd ez 207 Nue va Unin Pt o. Bermd ez 208 Parat oshi ari Pt o. Bermd ez 209 Parcel eros Nevati Pt o. Bermd ez 210 Paujil Pt o. Bermd ez 211 Plat ani ll o de Pt o. Get arin e Bermd ez 212 Presby-Fl or d e Mayo Pt o. Bermd ez 213 Puert o Davis Pt o. Bermd ez 214 Puert o Leti cia Pt o. Bermd ez 215 Pt o. Nuevo Opoki ari Pt o. Bermd ez 216 Puert o P ascual a Pt o. Bermd ez 217 Puert o P or venir Pt o. Bermd ez 218 Qui mpi chari Pt o. Bermd ez 219 San Alej andro Pt o. Bermd ez 220 Qui rishari Pt o. Bermd ez 221 S.Ant oni o Pt o. Amet zironi Bermd ez 222 S. Carl os Negu ach e Pt o. Bermd ez 223 S.C. Shi mbi t ach ari Pt o. Bermd ez 224 San Faust o Pt o. Bermd ez 225 S.Fdo. Machuri ani Pt o. Bermd ez 226 S. Jos de Azupi zu Pt o. Bermd ez 227 S. Jos de Pt o. Sant arani Bermd ez
202 Mosquit o
Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa
Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco 31
50 30 65 50 10 30 11 13 21 13 24 22 24 17 10 27 10 26 95 11 24 11 21 20 92 21
228 S. Ju an de Chi vi s 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 25 1 252 253 254
Pt o. Bermd ez S. Lui s de A.Shi maki Pt o. Bermd ez S. Lui s Chin chihuani Pt o. Bermd ez S.Martn Pt o. Apurucayali Bermd ez San Pedro Pt o. Bermd ez Sani veni Pt o. Bermd ez S. Isabel Neguache Pt o. Bermd ez S. Isabel P achitea Pt o. Bermd ez S. Isabel P el maz Pt o. Bermd ez Sant a Isid ora Pt o. Bermd ez Sant a Rosa Chi vis Pt o. Bermd ez Sta. R osa Al vari o Pt o. Bermd ez St o. Domingo Pt o. Bermd ez Sargent o Lorenz Pt o. Bermd ez Sel va de Oro Pt o. Bermd ez Spti mo Unido Pt o. Bermd ez Shi moyani Kokari Pt o. Bermd ez Shirarine Pt o. Bermd ez Tres Unid os Pt o. Bermd ez Tu pac Amaru Pt o. Bermd ez Tziavent eni Pt o. Bermd ez Uni n Juventu d Pt o. Bermd ez Vall e Carhu az Pt o. Bermd ez Villa Alegre Pt o. Bermdez Alto Yurinaki Villa Rica Aerija Raymondi Alto Chencoreni Raymondi
Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Oxapampa Atalaya Atalaya
Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Pasco Ucayali Ucayali 32
25 10 40 14 90 10 27 43 24 25 42 30 35 28 22 43 40 12 45 25 17 9 60 60 24 61 30
255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 30 1
Anacayali Apinihua Bajo Chencoreni Bobinsana Boca Cocani Buenos Aires Capajeriato Catoteni Centro Apinihua Centro Janteni Centro Pucani C. Selva Corintoni C. Selva Tzi pani Chencari Chequitavo Chicosa Chincheni Chochoquiari Cocani Galilea Inkare Javiroshi Lagarto Millar Majontoni Maarini Mancoite Mapiato Materiato Nueva Esperanza Nuevo Pozo Ojeayo Pamathanthani Pandishari Pavote Pensilvania Pit za Ponchoni Pucani Puerto Esperanza Quemporiquishi Quiteriavo SabaluyoMamoriairi S. Francisco S. Juan de Inuya Santa Elena Sta. Rosa de Laulat e Santaniari
Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi
Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya
Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali 33
13 29 30 15 17 11 9 22 13 39 36 12 14 14 20 90 13 24 11 22 10 78 18 24 26 18 13 26 18 40 36 33 35 36 34 420 35 21 18 50 11 16 24 25 8 26 9
302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346
Sapani Shaani Shenontiari Sheremashe Sheyamashya Shimpe Shumahuani Tahuant y Tahuarapa Taquila Tarisa Tshony Tziaventeni Tziavetari Unin S.Francisco V.Mara Cumarill o Centro Sheboja Onconashiari U.Miraflores Capirona Alto Aruya Bajo Aruya Canapishtea Diobamba Flor de Chengari Mapalja Mencoriari N.Claridad de Bamb N.EsperanzaCumari Nuevo Paraso Puerto Alegre Quempitiari Qui pachari S.Fernando Vainilla Shima Toni romashe Dul ce Gloria Nueva Victori a Sawawo-Hito 40 San Mateo S. Jos de Tunuya Juanci to N.Alianza Sheshea Nueva Bellavista N.Esperanza Tabacoa N. Unin Pirola
Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Raymondi Sepahua Sepahua Sepahua Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Tahuana Yura Yura Yura Calleria Campo Verde Iparia Iparia Iparia Iparia Iparia
Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Atalaya Cnel. Portillo Cnel. Portillo Cnel. Portillo Cnel. Portillo Cnel. Portillo Cnel. Portillo Cnel. Portillo
Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali 34
36 16 22 21 34 180 180 22 33 29 17 60 32 17 34 14 11 14 26 30 25 25 38 32 23 34 31 20 30 18 42 23 12 9 14 25 10 20 17 19 37 8 13 12 10
347 Parant ari 348 Pijuayal 349 P.Esperanza Sheshea 350 Sta. Belita Sheshea 351 Sta. Rosa Sheshea 352 Sipiria 353 S. Miguel Chambira
Iparia Iparia Iparia Iparia Iparia Iparia Masisea
Cnel. Portillo Cnel. Portillo Cnel. Portillo Cnel. Cnel. Cnel. Cnel. Portillo Portillo Portillo Portillo
Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali
19 18 18 17 13 9 22
Apendix N 2
COMUNIDAD ASHANINKA SAN MIGUEL CENTRO MARAN KIARI Turismo Vivencial

LIMA - LA MERCED SAN MIGUEL PEREN LA MERCED - LIMA DURACIN: 03 DAS / 02 NOCHES.
DA 01 VIAJE LIMA CHANCHAMAYO.

09:00 PM. Concentracin en la Av. Nicols Arriola 240, altura de Javier Prado, terrapuerto principal de la empresa Transportes Junn, en Lima.
08: 45 AM. Salida con destino a Selva Central - Chanchamayo. El viaje dura 8 horas aproximadamente. Recibimiento a cargo de Ecomundo Ashaninkas. Traslado a San Miguel, Recepcin a cargo de la familia anfitriona. Instalacin en casa albergue familiar ashaninka . Cena y descanso.
DA 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 ashninka, (Intercambio cultural).
albergue descanso.
DA 03: COMUNIDD NTIV SN MIGUEL: Desayuno con la familia anfitriona ashninka elegida Recoleccin de frutas. Medicinas tradicionales, baos 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, cmara fotogrfica, buena linterna Zapatillas o botas de jebe, ropa de bao Repelente, toalla, bloqueador solar, gorro Impermeable y articulo de intercambio Respetar la costumbre de los lugareos. No recolectar plantas ni comprar animales silvestres. Consuma agua envasada o hervida.
La ropa debe ser ligera se recomienda pantalones largos, mangas largo poco llamativas.

Master in Tourism and Environmental Economics (MTEE) : Essay "Authenticity and Commoditization of The Culture: The Case

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Master in Tourism and Environmental Economics (MTEE) : Essay "Authenticity and Commoditization of The Culture: The Case

Enviado por

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MASTER IN TOURISM AND ENVIRONMENTAL ECONOMICS (MTEE)

TOURISM DEVELOPMENT AND SOCIAL AND CULTURAL IMPACTS 2009-2010

Arbul Italo Raul A. Arbul Villanueva

Economic Activities defining Ashaninka traditional economy, we must consider

Jafari, Jafar; Tourism Models: The Sociocultural Aspects. 10

Tourism and Culture

See Host Community Perceptions: A Cluster Analysis. 12

Authenticity and the commoditization of culture

Perceptions about Tourism Activities in Ashaninka Communities

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

economic impact described.

Cultural tourism could generate important economic

This is an element that arises from social interaction and

6. BIBLIOGRAPHY AND SOURCES

77 45 14 28 13 198 20 4 61 15 22 21 25 22 30 12 13 25 6 95 14 23 12 12 18 24 48 560 40 40 55 9 17 72 75 22 170 24 93 33 25 89 59 48 93 200 24 120 13 15

Tambo Tambo Tambo Tambo Tambo Tambo Tambo

Iparia Iparia Iparia Iparia Iparia Iparia Masisea

Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali Ucayali

COMUNIDAD ASHANINKA SAN MIGUEL CENTRO MARAN KIARI Turismo Vivencial

DA 01 VIAJE LIMA CHANCHAMAYO.

FIN DE NUESTRO VIAJE

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